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THE VOICE,THE VOICES

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BOOK OF BARUCH

s and solemn days. 15 and ye shall say, to the lord our god belongeth righteousness, but unto us the confusion of faces, as it is come to pass this day, unto them of juda, and to the inhabitants of jerusalem, 16 and to our kings, and to our princes, and to our priests, and to our prophets, and to our fathers: 17 for we have sinned before the lord, 18 and disobeyed him, and have not hearkened unto the voice of the lord our god, to walk in the commandments that he gave us openly: 19 since the day that the lord brought our forefathers out of the land of egypt, unto this present day, we have been disobedient unto the lord our god, and we have been negligent in not hearing his voice. 20 wherefore the evils cleaved unto us, and the curse, which the lord appointed by moses his servant at the time

day, we have been disobedient unto the lord our god, and we have been negligent in not hearing his voice. 20 wherefore the evils cleaved unto us, and the curse, which the lord appointed by moses his servant at the time that he brought our fathers out of the land of egypt, to give us a land that floweth with milk and honey, like as it is to see this day. 21 nevertheless we have not hearkened unto the voice of the lord our god, according unto all the words of the prophets, whom he sent unto us: 22 but every man followed the imagination of his own wicked heart, to serve strange gods, and to do evil in the sight of the lord our god. chapter 2 herefore the lord hath made good his word, which he pronounced against us, and against our judges that judged israel, and against our kings, and against

make our humble supplication before thee, o lord our god, for the righteousness of our fathers, and of our kings. 20 for thou hast sent out thy wrath and indignation upon us, as thou hast spoken by thy servants the prophets, saying, 21 thus saith the lord, bow down your shoulders to serve the king of babylon: so shall ye remain in the land that i gave unto your fathers. 22 but if ye will not hear the voice of the lord, to serve the king of babylon, 23 i will cause to cease out of the cites of judah, and from without jerusalem, the voice of mirth, and the voice of joy, the voice of the bridegroom, and the voice of the bride: and the whole land shall be desolate of inhabitants. 24 but we would not hearken unto thy voice, to serve the king of babylon: therefore hast thou made good the words t

od of israel, the soul in anguish the troubled spirit, crieth unto thee. 2 hear, o lord, and have mercy; ar thou art merciful: and have pity upon us, because we have sinned before thee. 3 for thou endurest for ever, and we perish utterly. 4 o lord almighty, thou god of israel, hear now the prayers of the dead israelites, and of their children, which have sinned before thee, and not hearkened unto the voice of thee their god: for the which cause these plagues cleave unto us. 5 remember not the iniquities of our forefathers: but think upon thy power and thy name now at this time. 6 for thou art the lord our god, and thee, o lord, will we praise. 7 and for this cause thou hast put thy fear in our hearts, to the intent that we should call upon thy name, and praise thee in our captivity: for we

0 0

u neophyte of the 0=0 grade of the hermetic order of the golden dawn. honored hegemon, place the neophyte in the north part of the hall, the greatest symbol of darkness (hegemon places the initiate in the north facing east. the kerux goes with the lamp and wand to the northeast. the stolistes and dadouchos stand ready to follow in the procession, and the sentinel remains in his place) hierophant "the voice of my undying soul said unto me 'let me enter the path of darkness, and peradventure, there shall i find the light. i am the only being in an abyss of darkness. from an abyss of darkness came i forth ere my birth, from the silence of a primal sleep' and the voice of ages said unto my soul 'i am he who formulates in darkness, the light that shineth in the darkness, yet the darkness compre

tant? well, we all heard or read in fairy tales about the famous powers that witches and wizards wielded by waving a magic wand, making a few gestures, and reciting a few magical words. well, some stories are not so fictitious in some of their concepts. in ceremonial magic, we learn to call upon certain energies using the proper tools and invocations, incorporated with the proper tone or pitch in the voice. it has been a long kept occult secret that everything in matter is made up of vibration. today in modern science, this same concept has been termed the wave theory or put simply, frequency. it states that matter, even in its densest form, is constantly moving. that is to say that the molecular make-up of matter moves at a constant flow. as magicians, we understand that even matter is en

e of every detail in the card itself. step 6 close your eyes and attempt to see the card with all its details in your mind's eye. slowly start to dismantle the card piece by piece like a jigsaw puzzle until your mind is a blank white screen. step 7 when your mind has been cleared of its inner voice and is blank, hold that nothingness for as long as you can. if your inner voice (otherwise known as the voice of the ego) has been truly silenced, then some important spiritual information may be gained. step 8 closing l.b.r.p..this is a wonderful meditation. the neophyte of the order will develop at an accelerated rate by practicing this meditation at least three times weekly. one idea you might want to try is to do your l.b.r.p.,then take a warm bath and perform the meditation while you lay in

0 0 INITIATION CEREMONY

of his sword on the nape of the candidate's neck and withdraws it again. hiero: so help me the lord of the universe and my own higher soul. hiero: rise, newly obligated neophyte of the golden dawn in the outer. place the candidate in the northern part of the hall, the place of the greatest symbolic darkness. candidate rises faces to the east hierophant and hiereus return to their thrones. hiero: the voice of my higher soul said unto me, let me enter the path of darkness, peradventure thus shall i obtain the light i am the only being in an abyss of darkness. from the darkness came i forth ere my birth, from the silence of a primal sleep, and the voice of ages answered unto my soul i am he that formulates in darkness. child of earth, the light shineth in the darkness, but the darkness compr

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

dixisse' hi sunt langobardi' quod ab his gentibus fertur eorum deum fuisse locutum, quem fanatici nominant wodanum (al. wisodano, a mere copyist's or reader's error for wuodano. tunc langobardi cum clamassent, qui instituerat nomen, conccdcrd victoriam, in hoc praelio chunos superant (bouquet 2, 406; according to pertz, all tli.e mss. read wodano) in this account, frea and her advice are nowhere; the voice of the god, giving the name, is heard up in the air. it was the custom for any one who bestowed a name, to follow it up with a gift^ wodan felt himself bound to confer the victory on those for whom he had found a new national name. in this consisted the favour of fortune, for the people, in dressing up their wives as men, had thought of nothing but swelling the apparent numbers of their

oiv, 1. 21, 407, a size tliat wiih a slight addition the od. 11, 577 puts upon the titan i'ityos. when here takes a solemn oath, she grasps the earth with one hand and the sea with the other (ii. 14, 272. a cry that breaks from poseidon's breast sounds like that of nine or even ten thousand warriors in battle (14, 147, and the same is said of ares when he roars (5, 859; here contents herself with the voice of stentor, which only equals those of fifty men (5, 786. by the side of this we may put some features in the edda, which have to do with thorr especially: he devours at a wedding one ox and eiglit salmon, and drinks three casks of mead, siem. 73; another time, through a horn, the end of which reaches to the sea, he drinks a good portion of this, he lifts the snake that encircles the who

3 8 INITIATION CEREMONY

approach, takes red lamp in his hand and rises. hegemon and theoricus halt before him. hiero: axieros the first kabir spake to kasmillos the candidate and said i am the apex of the triangle of flame. i am the solar fire pouring forth its beams upon the lower world. life giving. light producing. by what symbol dost thou seek to pass by? heg: by the symbol of the pyramid of flame. hiero: hear thou the voice of axieros the first kabir. the mind of the father whirled forth in re-echoing roar, comprehending by invincible will ideas omniform, which flying forth from that one fountain issued; for the father alike was the will and the end; by which yet are they connected with the father, according to alternating life, through varying vehicles. but they were divided asunder, being by intellectual

andidate and said: i am the left basal angle of the triangle of flame. i am fire volcanic and terrestrial, flashingly flaming through the abysses of earth; fire rending fire penetrating, tearing asunder the curtain of matter; fire constrained, fire tormenting, raging and whirling in lurid storm. by what sign dost thou seek to pass by? heg: by the symbol of the pyramid of flame. hiereus: hear thou the voice of axiokersos the second kabir: for not in matter did the fire which is the beyond first enclose his power in acts, but in mind; for the former of the fiery world is the mind of mind, who first sprang from mind, clothing the one fire with the other fire, binding them together so that he might mingle the fountainous craters while preserving unsullied the brilliance of his own fire. and th

r spake to kasmillos the candidate and said i am the right basal angle of the triangle of flame; i am the fire astral and fluid, winding and coruscating through the firmament. i am the life of beings, the vital heat of existence. by what sign dost thou seek to pass by? hiereus: prompts theoricus and then returns to his. hiereus (for theoricus) by the symbol of the pyramid of flame. heg: hear thou the voice of axiokersa the third kabir. the father hath hastily withdrawn himself, but hath not shut up his own fire in his intellectual power. all things are sprung from that one fire. for all things did the father of all things perfect, and delivered them over unto the second mind, whom all races of men call first. the mind of the father riding on the subtle girders which glitter with the tracin

of hecate, when thou shalt see a terrestrial demon approaching cry aloud, and sacrifice the stone mnizourin. change not the barbarous names of evocation for they are names divine having in the sacred rites a power ineffable. and when after all the phantoms are banished thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depths of the universe hear thou the voice of fire. hereunto is the speech of the kabiri. heg: turns up lights and then conducts candidate to foot of hierophant's throne, and hands theoricus the solid triangular pyramid. hiero: the solid triangular pyramid is an appropriate hieroglyph of fire. it is formed of 4 triangles, 3 visible and one concealed, which yet use the synthesis of the rest. the 3 visible triangles represent fire

lamp in his hand. hiero: axieros the first kabir spake to kasmillos the candidate and said i am the sun in greatest elevation, bringing upon the earth the ripening heat, fructifying all things, urging forward the growth of vegetable nature. life giving, light producing, crowning summer with the golden harvest and filling the lap of plenteous autumn with the purple vintage of the vine. thus far is the voice of axieros. heg: leads theoricus round to seat of hiereus and halts before him in the n.w. hiereus: rises with red lamp in his hand. hiereus: axiokersos the second kabir spake to kasmillos the candidate and said, i am the sun in greatest depression beneath the equator, when cold is greatest and heat is least, withdrawing his light in darkening winter, the dweller of mist and the storm. t

f axieros. heg: leads theoricus round to seat of hiereus and halts before him in the n.w. hiereus: rises with red lamp in his hand. hiereus: axiokersos the second kabir spake to kasmillos the candidate and said, i am the sun in greatest depression beneath the equator, when cold is greatest and heat is least, withdrawing his light in darkening winter, the dweller of mist and the storm. thus far is the voice of axiokersos. heg: leads theoricus round to his own seat in the west and takes red lamp. heg: axiokersa the third kabir spake to kasmillos the candidate and said i am the sun at equinox initiating summer and heralding winter, mild and genial in operation, giving forth or withdrawing the vital heat of life. thus far is the voice of axiokersa. heg: places theoricus in a seat in west betwe

4 7 INITIATION CEREMONY

was before him, the thick clouds passed. the lord thundered through the heavens, and the highest gave his voice, hailstones and flashings of fire. he sent out his arrows and scattered them; he hurled forth his lightnings and destroyed them. then the channels of the waters were seen, and the foundations of the world were discovered. at thy rebuke o lord, at the blast of the breath of thy nostrils. the voice of thy thunder was in the heavens, the lightnings lightened the world, the earth trembled and shook. thy way is in the sea, and thy path is in the great waters, and thy footsteps are not known. heg: leads practicus round and halts at dais as before. ascends dais and takes red lamp in his hand. heg: o lord i have heard thy speech and was afraid. the voice of the lord is upon the waters; t

gs lightened the world, the earth trembled and shook. thy way is in the sea, and thy path is in the great waters, and thy footsteps are not known. heg: leads practicus round and halts at dais as before. ascends dais and takes red lamp in his hand. heg: o lord i have heard thy speech and was afraid. the voice of the lord is upon the waters; the god of glory thundered, the lord is upon many waters. the voice of the lord is powerful, the voice of the lord is full of majesty. the voice of the lord breaketh the cedars, yea, the lord breaketh the cedars of lebanon. the voice of the lord divideth the flames of fire. the voice of the lord shaketh the wilderness, yea, the lord shaketh the wilderness of kadesh. heg: places candidate in a seat in west of altar and facing east and takes calvary cross

ADDTLS

at the horizontal line again, and considering its full quota of twelve squares, instead of as ten as before, then since they are divided into a 3, a 4, a 5, as 27 in oipteaapdoce they may be said to symbolize the triad of the supernals, the tetrad of the elements, and the o. again. in the commencing triad of the linea spiritus sancti of each tablet, it may be said that: oro will be symbolical of the voice of the man kerub. mph will be symbolical of the cry of the eagle kerub. mor will be symbolical of the low of the bull kerub. oip will be symbolical of the roar of the lion kerub. there are various ways of looking at the pyramids prior to undertaking the practical work of using them as the symbol for skrying in the spirit-vision. s.r.m.d. suggests a useful mode of meditation which elabora

ADEPTUS MINOR INITIATION

ata of the cross (second adept takes dagger from the third adept and marks aspirant anew as at obligation: brow, feet, right hand, left hand and heart. gives dagger back to third adept who replaces it on altar, and then hands aspirant the rose crucifix) second "take that symbol, raise it with both hands above thy head and say 'thus, will i uphold the sign of suffering and of strength. and i heard the voice of the king of b cry aloud and say 'he that aideth me in my suffering, the same shall partake with me in my rising' replace then, o aspirant, that cross upon the altar, and say: in and by that sign, i demand that the pastos of our founder be opened for my victory is in the cross of the rose. for it is written 'if ye be crucified with christ, ye shall also reign with him (aspirant replace

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

ut continual change; all that we have to do is to prevent change occurring. all change is conditioned by time and space and other categories; any existing object must be susceptible of description by means of a system of co-ordinate axes. on the 'terrasse' of the cafe des deux magots it was once necessary to proclaim the entire doctrine of yoga in the fewest possible words 'with a shout, and with the voice of the archangel, and with the trump of god' st. paul's first epistle to the thessalonians, the fourth chapter and the sixteenth verse. i did so 'sit still. stop thinking. shut up. get out' the first two of these instructions comprise the whole of the technique of yoga. the last two are of a sublimity which it would be improper to expound in this present elementary stage. the injunction

ith higher entities. your ambition grows, like every other organism, by what it feeds on. you are very soon led to the great work itself; you are led to aspire to the knowledge and conversation of the holy guardian angel, and this ambition in turn arouses automatically further difficulties the conquest of which confers new powers. in the book of the thirty aethyrs, commonly called 'the vision and the voice, it becomes progressively difficult to penetrate each aethyr. in fact, the penetration was only attained by the initiations which were conferred by the angel of each aethyr in its turn. there was this further identification with yoga practices recorded in this book. at times the concentration necessary to dwell in the aethyr became so intense that definitely samadhic results were obtaine

ALEISTER CROWLEY ACROSS THE GULF

an one in her temple in memphis, for i page 12 gulf.txt saw it with these eyes. there he burns and writhes and shrieks on the cold marble floor; and there he shall burn till his time expire, and he sink to that more dreadful hell below the west. but i drank thereof, and the celestial dew stood shining on my skin, and a coolness ineffable thrilled through me; whereat they all rejoiced, and obeyed the voice of the goddess that i had declared unto them. now then was i alway alone with that veiled one, and i must enter most fully into that secret period of my life. for, despite its ending, which hath put many wise men to shame, it was to me even as an eternity of rapture, of striving and of attainment beyond that which most mortals- and they initiates even- call divine. now first let it be un

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

s, and the abyss does not protect me. i have walked to the tops of mountains, and the mountains do not protect me. i have walked the seas, and the seas do not protect me. the lords of the wind rush about me and are angered. the lords of the earth crawl about my feet and are angered. the spirits have forgotten me. my time is shortened, and i must complete as much as i can before i am taken away by the voice that ever calls. the moon's days are numbered upon the earth, and the sun's and i know not the meaning of these omens, but that they are. and the oracles are dried up, and the stars spin in their places. and the heavens look to be uncontrolled, with no order, and the spheres are crooked and wandering. and the sign of zdaq is floating above my writing table, but i cannot read the runes an

ALEISTER CROWLEY BOOK OF LIES

chapter is a counsel to accept all impressions; it is the formula of the scarlet woman; but no impression must be allowed to dominate you, only to fructify you; just as the artist, seeing an object, does not worship it, but breeds a masterpiece from it. this process is exhibited as one aspect of the great work. the last two paragraphs may have some reference to the 13th aethyr (see the vision and the voice. book of lies get any book for free on: www.abika.com 18 [19] 5 kappa-epsilon-phi-alpha-lambda-eta epsilon the battle of the ants that is not which is. the only word is silence. the only meaning of that word is not. thoughts are false. fatherhood is unity disguised as duality. peace implies war. power implies war. harmony implies war. victory implies war. glory implies war. foundation im

ong in the darkness. 91 is the numberation of amen. the chapter consists of an analysis of this word, but gives no indication as to the result of this analysis, as if to imply this: the final mystery is always insoluble. finis. coronat opus [192] books by aleister crowley mentioned in the commentary the soldier and the hunchback! and? the eqx. i, i. berashith. coll. works, ii, 233. the vision and the voice (liber 418. the eqx, i, v. reprint, barstow, cal, 1952, with combook of lies get any book for free on: www.abika.com 189 mentan. al (liber legis)the book of the law sub figura xxxi as delivered by 93- aiwass- 418 to anky0f0n-khonsu the priest of the princes who is 666 do what thou wilt shall be the whole of the law. the study of this book is forbidden. it is wise to destroy this copy aft

ALEISTER CROWLEY LIBER 777

his art* 13 the priestess of the silver star. a crowned priestess sits before the veil of isis between the pillars of seth* 14 the daughter of the mighty ones. crowned with stars, a winged goddess stands upon the moon* 15 the son of the morning, chief among the mighty. a flame-clad god bearing equivalent symbols* 16 the magus of the eternal. between the pillars sits an ancient* 17 the children of the voice: the oracle of the mighty gods. a prophet, young, and in the sign of osiris risen* 18 the child of the powers of the waters: the lord of the triumph of light. a young and holy king under the starry canopy* 19 the daughter of the flaming sword. a smiling woman holds the open jaws of a fierce and powerful lion 20 the prophet of the eternal, the magus of the voice of power. wrapped in a clo

ALEISTER CROWLEY LIBER CHANOKH

asa oiada! das tarinuta mireca ol tahila dodasa tolahame caosago homida: das berinu orocahe quare: micama! bial oiad; aisaro toxa das ivame aai balatima. zodacare od zodameranu! odo cicale qaa! zodoreje, lape zodiredo noco mada, hoathahe i a i d a. o ye sons of fury, the daughters of the just one! that sit upon 24 seats, vexing all creatures of the earth with age, that have 1636 under ye. behold! the voice of god; the promise of him who is called amongst ye fury or extreme justice. move and shew yourselves! unveil the mysteries of your creation; be friendly unto me, for i am the servant of the same your god: the true worshipper of the highest. the angle of c of e in the tablet of e. the queen of the thrones of earth. the fifteenth key ilasa! tabaanu li-el pereta, casaremanu upaahi cahisa d

cted edition of turner s translation at http//www.geocities.com/nu_isis/heptameron.pdf agrippa von nettesheim, heinrich cornelius (1992: three books of occult philosophy. st. paul, mn: llewellyn publications. english translation of de occulta philosophia liber tres, cologne: 1533. crowley, aleister: liber xxx rum vel s culi sub figur cdxviii, being of the angels of the thirty thyrs the vision and the voice (also cited as the vision and the voice or liber 418. in equinox vol. i no. 5 (1911, special supplement; in crowley (ed. regardie, gems from the equinox (st. paul, mn: llewellyn, 1974; scottsdale, az: new falcon, 1988; with crowley s commentary in equinox vol. iv no. 2 (1998. dee, john: mysteriorum liber primus mysteriorum liber secundus. mysteriorum liber tertius. quartus liber mysterio

ment of the letters left to right from the design described in the dee diaries, following the version printed in tfr (most likely the result of an error by the engraver. since in chanokh crowley simply reproduced the plate of the table from casaubon and did not treat of it in detail, i have seen fit to reconstruct the figure. note though that in crowley s vision of the 15th thyr in the vision and the voice the holy twelvefold table of oit was probably conceived according to the casaubon printing, i.e. reading o i t r l u l r l o o e so the names oit, rlu and ooe (lrl is palindromic) mentioned in that vision would be read left to right on the table as printed in casaubon and the equinox, but right to left on the table reconstructed from the angels directions (there is evidence in the dee ms

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

t a perfectly clear and 17 unshakeable mental picture of the god is presented to the mind. similarly, the attributes of the god are enshrined in speech, and such speeches are committed perfectly to memory. the invocation will then begin with a prayer to the god, commemorating his physical attributes, always with profound understanding of their real meaning. in the "second part" of the invocation, the voice of the god is heard, and his characteristic utterance is recited. in the "third portion" of the invocation the magician asserts the identity of himself with the god. in the "fourth portion" the god is again invoked, but as if by himself, as if it were the utterance of the will of the god that he should manifest in the magician. at the conclusion of this, the original object of the invoca

ing (s.b.e. series) gives the initiated chinese system of mysticism. tannhauser, by a. crowley. an allegorical drama concerning the progress of the soul; the tannhauser story slightly remodelled. the upanishads (s.b.e. series) the classical basis of vedantism, the bestknown form of hindu mysticism. the bhagavad-gita. a dialogue in which krishna, the hindu "christ, expounds a system of attainment. the voice of the silence, by h. p. blavatsky, with an elaborate commentary by frater o. m. the goetia. the most intelligible of the mediaeval rituals of evocation. contains also the favorite invocation of the master therion. the shiva sanhita. a famous hindu treatise on certain physical practices. the hathayoga pradipika. similar to the shiva sanhita. erdmann's "history of philosophy. a compendiou

p. 65. 219 "liber lxvi. liber stellae rubeae" a secret ritual, the heart of iao-oai, delivered unto v.v.v.v.v. for his use in a certain matter of "liber legis" see liber cccxxxiii (the book of lies, pp. 34-5. also appendix vi in his book "liber lxvii. the sword of song" a critical study of various philosophies. an account of buddhism. a. crowley, collected works, vol. ii, pp. 140-203 "liber lxxi. the voice of the silence, the two paths, the seven portals" by h. p. blavatsky, with an elaborate commentary by frater o. m. equinox iii, i. supplement "liber lxxxiii- the urn" this is the sequel to "the temple of solomon the king" and is the diary of a magus. this book contains a detailed account of all the experiences passed through by the master therion in his attainment of this grade of initia

ment. see p. 265 of this book "liber cd. liber tau vel kabbalae truium literarum sub figura cd" a graphic interpretation of the tarot on the plane of initiation. equinox vii, p. 75 "liber ccccxii. a vel armorum" an instruction for the preparation of the elemental instruments. equinox iv, p. 15 "liber ccccxviii. liber xxx aerum vel saeculi" being of the angels of the thirty aethyrs, the vision and the voice. besides being the classical account of the thirty aethyrs and a model of all visions, the cries of the angels should be regarded as accurate, and the doctrine of the function of the great white brotherhood understood as the foundation of the aspiration of the adept. the account of the master of the temple should in particular be taken as authentic. equinox v, special supplement "liber c

. he must set up this ideal for the orders which he rules, so that they may possess a not too abstract rallying point suited to their undeveloped states. 10. the grade of adeptus minor is the main theme of the instructions of the a. a. it is characterised by the attainment of the knowledge and conversation of the holy guardian angel (see the equinox "the temple of solomon the king "the vision and the voice" 8th aethyr; also "liber samekh, etc. etc) this is the essential work of every man; none other ranks with it either for personal progress or for power to help one's fellows. this unachieved, man is no more than the unhappiest and blindest of animals. he is conscious of his own incomprehensible calamity, and clumsily incapable of repairing it. achieved, he is no less than the coheir of go

ires the passionate union of opposites. now the proof that one is in contact with an independent entity depends on a sensation which ought to be unmistakeable if one is in good health. one ought not to be liable to mistake one's own sensible impressions for somebody else's! it is only man's incurable vanity that makes the astral "strayed reveller" or the mystic confuse his own drunken babble with the voice of the most high. the essence of the right sensation consists in recognition of the reality of the other being. there will be as a rule some element of hostility, even when the reaction is sympathetic. one's "soul-mate (even) is not thought of as oneself, at first contact. one must therefore insist that any real appearance of the astral plane gives the sensation of meeting a stranger. on

ALEISTER CROWLEY MAGICK WITHOUT TEARS

m undertaking the great work- the moment you dismiss all such considerations firmly and decisively, and say "what must i do" and having discovered that, set to work to do it, allowing of no interruption, you will find that living peace which (as you seem to see) is a dynamic and not a static condition (there is quite a lot about this point in little essays toward truth, and also in the vision and the voice) your postscript made me smile. it is not a very good advertisement for the 8 kind of people with whom you have been associated in the past. my own position is a very simple one. i obeyed the injunction to "buy a perfectly black hen, without haggling" i have spent over 100,000 pounds of my inherited money on this work: and if i had a thousand times that amount today it would all go in th

he adepts covered his shame with a cloth, walking sideways, and was yellow, and the third of magic without tears get any book for free on: www.abika.com 83 the adepts made a mock of his nakedness, walking forwards, and was black. and these are the three great schools of the magi, who are also the three magi that journeyed unto bethlehem; and because thou hast not 30* liber cdxviii, the vision and the voice, edition with introduction and commentary by 666. thelema publishing co, barstow, california. 47 wisdom, thou shalt not know which school prevaileth, or if the three schools be not one" we are now ready to study the philosophical bases of these three schools. we must, however, enter a caveat against too literal an interpretation, even of the parable. it may be suspected, for reasons whic

certainly i shall say nothing here. yes, indeed, nothing was ever more sternly forbidden than prattle on subjects like this! look! it goes right on "there is great danger in me; for who doth not understand these runes shall make a great miss. he shall fall down into the pit called because, and there he shall perish with the dogs of reason (v. 27) the pit is of course the abyss: see the vision and the voice, xth aethyr. a very sticky- or rather, unstuck! finish; so 'ware hawk! to business! fascination no! invisibility, is obviously penny plain s.a. this is notably an affair of the subconscious; it often masters open dislike and distaste; it never yields to reason. it destroys all sense of values. its origin is usually obscure. the least irrational base of it is the sense of smell. it was, i

athy. many years ago i composed a scent based on similar principles, which i intended to market under the title "potted sex appeal" we tried it out with the assistance of a certain noble marquess, whose consequent misadventures- won't he laugh when he reads this! but there are other senses "l'amour de l'oreille" may refer not only to othello's way of snaring desdemona, but subtleties of timbre in the voice. yes, yes, you say impatiently, but there isn't any miracle about all this in the ordinary sense of the word. true, but why the devil do you want me, so long as you're getting what you need? just being childlike, i suppose! no? merely that you can explain such matters to yourself well enough. all right; on to no. 2. shall we look at levitation for a change? this power- if it be one- is v

to advance- that means work. patient, exhausting, thankless, often 5 bewildering work. dear sister, if you would but work! work blindly, foolishly, misguidedly, it doesn't matter in the end: work in itself has absolute virtue. but for you, having got so far in this incarnation, there must be a revolution. you must no longer hesitate, no longer plan; you must leap into the dark, and leap at once "the voice of my higher soul said unto me: let me enter the path of darkness; peradventure thus i may attain the light" love is the law, love under will. fraternally yours, 666 p.s. let me adduce an example of the way in which the serious aspirant bends to the oar. this is not boasting as if the facts denoted superlative excellence; they speak. the only comment is that if such conduct magic without

e damned for a dog" yes child, my deepest attitude is to be found in my life. i have been to most of the holy inaccessible places, and talked with the most holy inaccessible men; i have dared all the most dangerous adventures, both of the flesh and of the spirit; and i challenge the world's literature to match for sublimity and terror such experiences as those in the latter half of the vision and the voice. you understand, of course, that i say all this merely in indication; or rather, as i said before, as an appeal for clemency. on the contrary (you will retort) you are a mean cat (felis leo, please) not to let us all in on the ground floor of so imposing a cathedral! to atone? not a catalogue, which would be interminable; not a classimagic without tears get any book for free on: www.abik

ALEISTER CROWLEY MEDITATION

ut> the scourge should be made with a handle of iron; the lash is composed of nine strands of fine copper wire, in each of which are twisted small pieces of lead. iron represents severity, copper love, and lead austerity. the dagger is made of steel inlaid with gold; and the hilt is also golden. the chain sic is made of soft iron. it has 333 links<equinox, no. v "the vision and the voice: xth aethyr> it is now evident why these weapons are grouped around the phial of clear crystal in which is kept the holy oil. the scourge keeps the aspiration keen: the dagger expresses the determination to sacrifice all; and the chain restricts any wandering. we may now consider the holy oil itself. 66 chapter v the holy oil the holy oil is the aspiration of the magician; it is that whi

in him. at the coming of adonai the individual is destroyed in both senses. he is shattered into a thousand pieces, yet at the same time united with the simple<set of verses in liber xvi (xvi in the taro is pe, mars, the sword> of this it is also spoken by st. paul in his epistle to the church in thessalonica "for the lord shall descend from heaven, with a shout, with the voice of the archangel, and with the trump of god; and the dead in christ shall rise first. then we which are alive and remain shall be caught up together with them into the clouds to meet the lord in the air; and so shall we be for ever with the lord" the stupid interpretation of this verse as prophetic of a "second advent" need not concern us; every word of it is, however, worthy of profound

quinox viii, temple of solomon "bhagavadgita" scared hymn of india, translated by sir edwin arnold in the "song celestial "binah" understanding, the 3rd "emanation" of the absolute "caduceus" the wand of mercury "see" equinox ii and iii "chela" pupil "chesed" mercy, the 4th "emanation" of the absolute "chokmah" wisdom, the 2nd "emanation" of the absolute "choronzon "see" equinox v, the vision and the voice, 10th aethyr "city of the pyramids "see" equinox v, the vision and the voice, 14th aethyr "crux ansata" same as ankh "q.v "daath" knowledge, child of chokmah and binah in one sense; in another, the home of choronzon "dhammapada" a sacred buddhist book "elemental kings "see" 777 "geburah" strength, the 5th "emanation" of the absolute "gunas" three principles "see" bhagadvadgita, sic 777

ALEISTER CROWLEY SEPHER SEPHIROTH

esses first root of all good) wht palace of delight (referred to tiphareth) nwcr lkyh 412 beth: an house tyb new (ch) tdx white whorl nbl rmc the highest height nwyl( mwr a longing for hw)t 414 azoth, the fluid (initial and final in 3 tongues: a+ z (lat+ omega (grk+ tau (heb) twz) the limitless light rw) pws ny) meditation (ps. 49:4) twgh going forth (lit. masc. gwanderers h; cf. 770) my++w#m 415 the voice of the chief seer rbd h)rb) sister twx) the holy one; sodomite #wdqh work h#(m holy (ar)#ydq 416 the lesser light (luna) n+qh rw)mh thought, meditation rwhrh a pledge nwk#m 417 olive tyz an ark, box, chest hbyt shakanom: a title of tiphareth mwn)k# the red gleam (liber al 2:50) rwrhw 418 cheth: a fence; beast tyx boleskine: the house of the beast nyk#lwb abrahadabra: the word of the aeon

x boleskine: the house of the beast nyk#lwb abrahadabra: the word of the aeon given in liber al) r b) d) h) r b) 418= tyx )h tyb, the house of heh, because of i.z.q. 694; for h formeth k, but x formeth dwy: each= 20. thus is abrahadabra a key of the pentagram. also, by aiq bkr, it= 22; and 418= 19 22. 19= manifestation; it therefore manifests the 22 keys of r.o.t.a. the first meaning is rbd h)rb, the voice of the chief seer. it resolves into pentagram and hexagram as follows: 1st method. 5a a a dh a r b a b r forms 12 and 406 )wh and ht (406= wt, where ht= microprosopus, and )wh= macroprosopus. the arcanum is therefore that of the great work. 2nd method. 5a a a a a b r h d i b r here bhr= 207= rw) pws ny, etc, and rbd= voice( gthe vision and the voice h; thus showing, by yetziratic attribu

certain name of god q#dlq 535 to walk *klh 536 the world of assiah (matter; referred to malkuth) hy#(h mlw( orbits [of the stars/planets (another aspect of the name of the sphere of the zodiac. see 483) twlsm a white cloak hnbl tyl+ 537 emanating; nobility; atziluth: the archetypal world twlyc) the marrow, or innermost part of the spine hrd#h +wx the opening of the uterus mxr r+p 538 daughter of the voice: echo (a method of divination by use of the ark of the covenant) lwq tb 540 loins; the upper part myntm creeping thing #mr 541 israel l)r#y towards, to thee *kyl) 542 the world of mevshekal (the intellectual world; referred to the supernals) lk#wm mlw( 543 existence of existences: the name of the highest god hyh) r) hyh) 544 apples (ct. 2:5) myxwpt 545 a boar of the wood r(ym ryzx 546 sw

ent *nwxb miry *nwy 717 zayin: a sword *nyz 718 wise( ghe will understand that? h *nbyw arrows *mycyx 720 call to mind, account ytb#x thy navel (ct. 7:2) krr# wine *nyy honest; so, thus, just so, such, so much *nk image *mlc to be lovely, pleasant *m(n existing, stable *myyq 721 the primordial point hnw#)r hdqn vision *nwzx the heavenly man (lit. the gprimordial h or gexalted h man *h)ly( md) 722 the voice of the trumpet rpw# lwq in, so, thus, then *nkb 723 he, the lord god *ynd) myhl )wh 724 the end of the days mymyh tyrx) a leader, chief, judge *nyyd the pillars (see 79 *mydm( ye shall cleave *myqbdx 725 priest *nhk strength (ez.3:8 *myqzx to make them know (ps. 25:4 *m(ydwhl 726 vitriol (a notariqon of gvisita interiora terrae rectificando invenies occultum lapidem h: gvisit the interio

so be it: a title of kether *nm) 742 the ark of the covenant (lit. gof tremblings h, scil. gvibrations h) twd(h nwr) 743 a disc, round shield; a defender *ngm 744 the valley of vision *nwyzxyg a window *nwlx footprints (foot fs breadth (deut. 2:5 *krdm 745 the great stone *hldg nb) multitude, abundance *nmh 746 the names twm (chaldee form of myhl *nyhl) a [civil] officer *mynwmm a place *mwqm 747 the voice of the turtle-dove (ct. 2:12) rwth lwq changeless, constant; the god amon (na. 3:8 *nwm) the appointed time *nmz auphanim, wheels: the angelic choir of chokmah *mynpw) 748 the oil of anointment hx#mh nm# image; hid, concealed (pertains to sol and the lingam-yoni *nmx the master of the nose *m+wxh l(k 750 conclave tk#l lead trp( an effort, exertion *nwdm species, kind *nym 751 the whole [

ALEISTER CROWLEY THE HEART OF THE MASTER

but yet in being. sharp comes a whisper of swift absolute authority "zero is two" somehow i am aware- like a man stricken of lightning, in the same moment slain and initiated- that the strange phrase declares a final mystery of truth, the word of the plan of battle, the key of the campaign. but in my mind its meaning is most utter darkness. again the solemn stillness. few were they who had heard the voice of the young captain: for the sleep of all but the youngest and strongest was the sleep of death. even of these the fate was ill indeed; for their minds had been distraught by the bitterness of their hearts. so, when they noted the voice, they mocked. i heard "a star in the west. what folly" or "that is no voice of any leader of ours" or "star in the west? beware: that is the star called

resently, from the blind land behind the mountain, comes one heavy groan, then the sound of a fall, made vile by a titter of malignant tinkling laughter. the heart of the master get any book for free on: www.abika.com 4 there follow ghoulish wailings. the mystery, the evil darkness of these incoherent cries, sets my teeth on edge with horror. and yet i cannot give up the hope which thrilled me at the voice. but so keen, so desolate, so deadly, is the pain of my spirit that blank darkness overwhelms me altogether. umbra. within the vision is a dream- i struggle in my sleep in a morass of blood and mud. howlings more bestial than hell's: stench at whose touch, solid as putrid flesh itself, i retch with the pangs of death; most frantic madness: phantoms of crime, icecold, ghosts made of murde

with the pangs of death; most frantic madness: phantoms of crime, icecold, ghosts made of murder- the nightmare seems interminable- no, it exhausts itself, sick with its own foulness, and sinks into a stolid stupor. phantasma. i waken from the horror. every nerve is numb, every muscle frozen, every bone one ache, my blood throbbing with poison. but the shambles is now dimly to be seen. what? can the voice have spoken truth after all? is then that star a sun, whose light is at last piercing the foul mists of massacre, whose heat is forcing the congealed miasma to steam skyward in those murky bands of dim grey cloud? hark! yes, the few that are still alive have seen what rouses them to lift their crippled arms, to stare with blear bloodshot eyes, to jabber with broken jaw-bones and torn ton

is alight with one flash that sundereth every spirit that liveth, branding this sign upon them: do what thou wilt shall be the whole of the law. aves. now the whole air is thrilled by the voices of birds: a swan, a phoenix, a raven, a hawk, a pelican, a dove, an ibis and a vulture: in his turn each one sang praises, even as it was given unto him to understand one part of the spirit of the master. the voice of the swan. aumgn: through the bornless, through the eternal, the thought of the master goeth, afloat in the aethyr. the voice of the phoenix. al: not to be burned, not to be quenched, the soul of the the heart of the master get any book for free on: www.abika.com 7 master bathes in the fire of nature, and is refreshed. the voice of the raven. amen: the past and the future are parts of

, afloat in the aethyr. the voice of the phoenix. al: not to be burned, not to be quenched, the soul of the the heart of the master get any book for free on: www.abika.com 7 master bathes in the fire of nature, and is refreshed. the voice of the raven. amen: the past and the future are parts of the present, in the eye of the master, that seeth the secret of secrets and knoweth them all to be one. the voice of the eagle. su: the heavens are poised on the plumes of the righteous, that wingeth among them, beholding the sun; thus know ye the mercy and joy of the master! the voice of the hawk. agla: by thine energy riseth all motion of will of the master, begetter, destroyer! the voice of the pelican. iao: all that liveth is blood of the heart of the master: all stars are at feast on that pastu

. su: the heavens are poised on the plumes of the righteous, that wingeth among them, beholding the sun; thus know ye the mercy and joy of the master! the voice of the hawk. agla: by thine energy riseth all motion of will of the master, begetter, destroyer! the voice of the pelican. iao: all that liveth is blood of the heart of the master: all stars are at feast on that pasture, abiding in light. the voice of the dove. hriliu: there is nothing too small, or too great, or too low, or too high; but all things are joined into joy by the love of the master. the voice of the ibis. abrahadabra: all ways are alike, being endless, eternally coiling in curves of ineffable wonder; each star has its course, by the manifold musings that move in the mind of the master. the voice of the vulture. mu: unm

ALEISTER CROWLEY THE LAW OF LIBERTY

ys on earth: certainty, not faith, while in life, upon death; peace unutterable, rest, ecstasy; nor do i demand aught in sacrifice" is not this better than the death-in-life of the slaves of the slave-gods, as they go oppressed by consciousness of "sin" wearily seeking or simulating wearisom and tedious "virtues? with such, we who have accepted the law of thelema have nothing to do. we have heard the voice of the star-goddess "i love you! i yearn to you! pale or purple, veiled or voluptuous, i who am all pleasure and purple, and drunkenness of the innermost sense, desire you. put on the wings, and arouse the coiled splendour within you; come unto me" and thus she ends "sing the rapturous love-song unto me! burn to me perfumes! wear to me jewels! drink to me, for i love you! i love you! i a

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

h a commentary by t h e b e a s t- to mega therion 666 (part i, comment to chapter i) copyright (c) o.t.o. in the first edition this book is called l. l is the sacred letter in the holy twelve-fold table which forms the triangle that stabilizes the universe. see "liber 418. l is the letter of libra, balance, and 'justice' in the taro. this title should probably be "al "el, as the 'l' was heard of the voice of aiwaz, not seen "al" is the true name of the book, for these letters, and their number 31, form the master key to its mysteries. in order that the ethical and philosophical comment should be "understanded of the common people, without interruption, i have decided to transfer to an appendix weh note: the appendix has not yet been recovered. all considerations drawn from the numerical s

d judgment. aiwass is then, as this verse 7 states, the "minister" of this hoor-paar-kraat, that is of the saviour of the world in the larger sense, and of mine own "silent self" in the lesser. a "minister" is one who performs a service, in this case evidently that of revealing; he was the intelligible medium between the babe god- the new aeon about to be born- and myself. this book of the law is the voice of his mother, his father, and himself. but on his appearing, he assumes the active form twin to harpocrates, that of ra-hoor-khuit. the concealed child becomes the conquering child, the armed horus avenging his father osiris. so also our own silent self, helpless and witless, hidden within us, will spring forth, if we have craft to loose him to the light, spring lustily forward with his

cle "come unto me" is a foolish word: for it is i that go" the old comment 7. hadit is both the maker of illusion and its destroyer. for though his interplay with nuit results in the production of the finite, yet his withdrawing into himself is the destruction thereof..the axle of the wheel, another way of saying that he is the core of things. the cube in the circle" cf. liber 418, the vision and the voice, 30th aethyr"'come unto me' is a foolish word: for it is i that go" that is, hadit is everywhere; yet, being sought, he flies. the ego cannot be found, as meditation will show. the new comment "it is i that go" the book aleph must be consulted for a full demonstration of this truth. we may say briefly that hadit is motion, that is, change or 'love' the symbol of godhead in egypt was the

f this verse. we shall see a little later, verses 27 sqq, a general objection to "because" and "why" then how is it that hadit does not disdain to use those terms? it must be for the sake of my mind. then "for why" is detestably vulgar; and no straining of grammar excuses or explains the "me" we have two alternatives. the verse may be an insult to me. my memory tells me, however, that the tone of the voice of aiwaz was at this point low, even, and musical. it sounded like a confidential, almost deferential, clarification of the previous verse, which had rung out with joyful crescendo. the alternative is that the verse contains some qabalistic proof of the authority of aiwaz to lay down the law in so autocratic a manner. just so, one might add weight to one's quotation from sappho, in the e

nner who has to be explained. all explanations are intended to cover up lies, injustices, or shames. the truth is radiantly simple. al ii,30 "if will stops and cries why, invoking because, then will stops& does nought" the new comment there is no 'reason' why a star should continue in its orbit. let her rip! every time the conscious acts, it interferes with the subconscious, which is hadit. it is the voice of man, and not of a god. any man who 'listens to reason' ceases to be a revolutionary. the newspapers are past masters in the lodge of sophistry number 333. they can always prove to you that it is necessary, and patriotic, and all the rest of it, that you should suffer intolerable wrongs. the qabalists represent the mind as a complex of six elements, whereas the will is single, the dire

call or key of the thirty aethyrs: behold the face of your god, the beginning of comfort, whose eyes are the brightness of the heavens, which provided you for the government of the earth, and the unspeakable variety! and again: let there be no creature upon her or within her the same. all her members let them differ in their qualities, and let there be no creature equal with another. here also is the voice of true science, crying aloud that variation is the key of evolution. thereunto art cometh the third, perceiving beauty in the harmony of the diverse. know then, o my son, that all laws, all systems, all customs, all ideals and standards which tend to produce uniformity, are in direct opposition to nature's will to change and to develop through variety, and are accursed. do thou with all

ALEISTER CROWLEY THE QABALAH

er-worker as the thing he wants to be. for the adept such little consolation as he may win is rather to be found be regarding the magus as b= mercury= 8= ch= 418= 60 if we accept the reversal of the tarot attributions of h and x this latter part should perhaps read= 5= h= the star= xvii= 17= the swastika= a= the fool= 0. t.s. liber lviii 35 abrahadabra, the great word, the word of double power in the voice of the master which unites the 5 and the 6, the rose and the cross, the circle and the square. and also b is the path from binah to kether; but that is only important for him who is already in binah, the master of the temple. he finds no satisfaction in contemplating the tree of life, and the orderly arrangement of the numbers; rather does he enjoy the qabalah as a means of juggling with

ram and hexagram. ah tyb, the house of h the pentagram; see idra zuta qadisha, 694. for h formeth k, but j formeth dwy. 73 both equal 20. note 4+ 1+ 8= 13, the 4 reduced to 1 through 8, the redeeming force; and 418= j= 8. by aiq bkr, abrahadabra= 1+ 2+ 2+ 1+ 5+ 1+ 4+ 1+ 2+ 2+ 1= 22. also 418= 22 19, manifestation. hence the word manifests the 22 keys of rota. it means by translation abraha deber, the voice of the chief seer. it resolves into pentagram and hexagram as follows (1) a r b b r a a a h a d [this is by taking the 5 middle letters] the pentagram is 12, awh, macroprosopus. the hexagram is 406, hta, microprosopus. thus it connotes the great work. note rba, initials of the supernals, ab, ben, ruach [this is by separating the one (aleph) from the many (diverse letters] a a a b a r h d

as follows (1) a r b b r a a a h a d [this is by taking the 5 middle letters] the pentagram is 12, awh, macroprosopus. the hexagram is 406, hta, microprosopus. thus it connotes the great work. note rba, initials of the supernals, ab, ben, ruach [this is by separating the one (aleph) from the many (diverse letters] a a a b a r h d a b r()2 hrb= 207, aur, light rbd= 206, deber, voice the vision and the voice, a phrase which meant much to me at the moment of discovering this word [by taking each alternate letter] 205= rbg, mighty 213= ryba, mighty this shows abrahadabra as the word of double power, another phrase that meant much to me at the time. a a a a r a d b h b (3) baa at the top of the hexagram gives ba, amya, b, father, mother, child. rdh by yetzirah gives horus, isis, osiris, again f

ALEISTER CROWLEY THE SWORD OF SONG

se.42 the universe is represented by orthodox hindus as alternating between evolution and involution. but apparently, in either state, it is the other which appears desirable, since the change is operated by will, not by necessity. 341. blavatsky s himalayan balm.43 see the corkscrew theories of a. p. sinnet in that masterpiece of confusion of thought and nomenclature! esoteric buddhism. also see the voice of the silence, or, the butler s revenge. not bp. butler. 366. ekam advaita.44 of course i now reject this utterly. but it is, i believe, a stage of thought necessary for many or most of us. the bulk of these poems was written when i was an advaitist, incredible as the retrospect now appears. my revision has borne buddhist fruits, but some of the advaita blossom is left. look, for exampl

self! thou seekest illumination! mahabrahma smirked and admitted it. from negative to positive, explained the thrice-honoured one, through potential existence eternally vibrates the divine absolute of the hidden unity of processional form masked in the eternal abyss of the unknowable, the synthetic hieroglyph of an illimitable, pastless, futureless present. to the uttermost bounds of space rushes the voice of ages unheard of save in the concentrated unity of the thought-formulated abstract; and eternally that voice formulates a word which is glyphed in the vast ocean of limitless life.2 do i make myself clear? perfectly. who would have thought it was all so simple? the god cleared his throat, and rather diffidently, even shamefacedly, went on: but what i really wished to know was about my

dern scientific sense of that word. 5 confusion of the various mystic serpents. the big-nose-folk= the jews. we leave the rest to the insight of the reader. appendix ii 118 abracadabra* amethsh. ye fylfar. mysterium matris.1 evocatio. lucus. ain elohim. the chariot. four hundred and eighteen. five are one, and six are diverse, five in the midst and three on each side. the word of power, double in the voice of the master. ain elohim. four sounds of four force. o the snake hath a long tail! amen. ain elohim. sudden death: thick darkness: ho! the ox! one, and one, and one: creater, preserver, destroyer, ho! the redeemer! thunder-stone: whirlpool: lotus-flower: ho! for the gold of the sages! ain elohim. and he was silent for a great while, and so departed our father from him. forth he went alo

greatly, for the stability of the universe is the great enemy; the unstable being the everlasting, saith adhou bim aram, the arab. o elmen zata, our sophic pilaster! further in the dream there was let down from heaven a mighty tessaract, bounded by eight cubes, whereon sat a mighty dolphin having eight senses. further, he beheld a cavern full of most ancient bones of men, and therein a lion with the voice of a dog. then came a voice: thirteen1 are they, who are one. once is a oneness: twice is the name: thrice let us say not: by four is the son: by five is the sword: by six is the holy oil of the most excellent beard, and the leaves of the book are by six: by seven is that great amen. then our father saw one hundred and four horses that drove an ivory car over a sea of pearl, and they rec

ALEISTER CROWLEY EQ I 1

e should mention that an intelligent person may gather more than a hint of its nature from the following books, which are to be taken as serious and learned contributions to the study of nature, though not necessarily to be implicitly relied upon "the yi "k"ing [s.b.e. series, oxford university press "the tao teh "k"ing [s.b.e. series "tannh user" by a. crowley "the upanishads "the bhagavad-gita "the voice of the silence "raja yoga" by swami vivek nanda "the shiva sanhita" 32 "the aphorisms of patanjali "the sword of song "the book of the dead "rituel et dogme de la haute magie "the book of the sacred magic of abramelin the mage "the goetia "the hathayoga pradipika" erdmann's "history of philosophy "the spiritual guide of molinos "the star in the west (captain fuller "the dhammapada [s.b.e

that the rivers flowed at my feet. thus all became as a vast enigma to me, a riddle set in the unknowability of space. then in a subtle voice she sang to me "i know not who thou art, or whence thou camest; whether from across the snowy hills, or from over the plains of fire. yet i love thee; for thine eyes are as the blue of still waters, and thy lips ruddy as the sun in the west. thy voice is as the voice of a 203 shepherd at even, calling together his flock in the twilight. thy breath is as the wind blown from across a valley of musk; and thy loins are lusty as red coral washed from the depths of the sea. come, draw nigh unto me, o my love: my sister ensnared thee with her subtle tongue, she gave thee to suck from the breasts of time: come, i will give thee more than she, for i will give

een the two horizons, as the sun between the arms of day and night. my light shineth upon all men, and none can do me harm, neither can the sway of my rule be broken. i am the unveiled one and the unveiler and the re-veiler; the world lieth below me and before me, and in the brilliance of mine eyes crouch the images of things that be. space i unroll as a scroll, and time chimeth from mine hand as the voice of a silver bell. i ring out the birth and the death of nations, and when i rise worlds pass away as feathers of smoke before the hurricane. yet, o divine youth who has created thyself! what art thou? thou art the birthless and the deathless one, without beginning and without end! thou paintest the heavens bright with rays of pure emerald light, for thou art lord of the beams of light. t

ALEISTER CROWLEY EQ I 5

l" 18 "the prophet" sway like the lilies, gentle girls! like lilies glimmer! furl yourselves as he lily furls its radiance dimmer! curl as the lily-petal curls, subtler and slimmer! unfold your ranks and waft yourselves apart, that i may guess what pearl is at the heart, what dew-drop glistens on the crown gold-wrought within the chalice of your coiled cohort "the musicians" the flutes coo. it is the voice of love in spring, at dawn, in dew; and piercing through those low loves that rejoice, wails in the violin that supreme string of passion, that is more akin to death than love, that shrieking sin whose teeth tear passion's tortured skin and drink love's blood, and rage within black bowels of lust to win, to win some crown of thorns incarnadine, some cross whereof to fashion some newer, t

aya) as seen in the 2nd aethyr. and considering himself as the ego who posits the non-ego (fichte) he hates this magus. it is only the beginner who regards this magus as the wonder-worker- as the thing he wants to be. for the adept such little consolation as he may win is rather to be found by regarding the magus as b= mercury= 8= ch= 418= abrahadabra, the great word, the "word of double power in the voice of the master" which unites the 5 and the 6, the rose and the cross, the circle and the square. and also b is the path from binah to kether; but that is only important for him who is already in binah, the "master of the temple" he finds no satisfaction in contemplating the tree of life, and theorderly arrangement of the numbers; rather does he enjoy the qabalah as a means of juggling wit

ram and hexagram. bith ha, the house of h the pentagram; see idra zuta gadisha, 694 "for h formeth k, but ch formeth ivd" both equal 20. note 4+ 1+ 8= 13, the 4 reduced to 1 through 8, the redeeming force; and 418= ch= 8. by aiq bkr abrahadabra= 1+ 2+ 2+ 1+ 5+ 1+ 4+ 1+ 2+ 2+ 1= 22. also 418= 22 x 19 manifestation. hence the word manifests the 22 keys of rota. it means by translation abraha deber, the voice of the chief seer. it resolves into pentagram and hexagram as follows- 116 a [this is by taking the 5 middle letters] r--b a the pentagram is 12, hva, macroprosopus\ h d the hexagram is 406, athh, microprosopus/ a-a b--r thus it connotes the great work/ a note abr, initials of the supernals, ab, ben, ruach (2) a [this is by separating the one (aleph) from the many (diverse letters] a a r

ief seer. it resolves into pentagram and hexagram as follows- 116 a [this is by taking the 5 middle letters] r--b a the pentagram is 12, hva, macroprosopus\ h d the hexagram is 406, athh, microprosopus/ a-a b--r thus it connotes the great work/ a note abr, initials of the supernals, ab, ben, ruach (2) a [this is by separating the one (aleph) from the many (diverse letters] a a r h "the vision and the voice" a/ brh= 207, aur, light phrase which meant much a-a b d dbr= 206, deber, voice to me at the moment of dis/ covering this word. r (3) a a\ a a b a [by taking each alternate letter] r-b h d/ r 205= gbr, mighty. this shows abrahadabra as 213= abir, mighty. the word of double power, another phrase that meant much to me at the time. aab at the top of the hexagram gives ab, aima, bn, father

t for the palace of light. at the end of the road i have found an abode in the tavern of night. ever on! ever on! said the day-star, and shone! ever on! and above! said the even-star: rest in the night on my breast! beyond light there is love. but i stayed not; i feared a false witch in her weird. i went on, ever on, till the day and the night and the love and the light were, suddenly, gone. came the voice of the lord "now receive the reward 130 of the laughers at life, who, faint, have not failed; who, weak, have not wailed: my one jewel- a wife "since the ape stood erect for a sign of his sect there have only been ten. so perfect were they that their names are to-day forgotten of men" i took her, and still through the wit and the will and the way and the word and the crown of all these

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the source: ac note= crowley note. weh note= bill heidrick note, etc. descriptions of illustrations are not so identified, but are simply in curly brackets (addresses and invitations below are not current but copied from the original text of the early part of the 20th century* special supplement liber xxx aerum vel saecvli svb figvra ccccxviii being of the angels of the 30 aethyrs the vision and the voice a. a. publication in class a b. d.d.s. 7= 4 praemonstrator o.s.v. 6= 5 imperator n.s.f. 5= 6 cancellarius the vision and the voice the cry of the thirtieth or inmost aire or aethyr, which is called tex i am in a vast crystal cube in the form of the great god harpocrates. this cube is surrounded by a sphere. about me are four archangels in black robes, their wings and armour lined out in

ertility: that my sister might partake of my great light. o light of god, when wilt thou find the heart of man- write not! i would not that men know the sorrow of my heart, amen! i turned me to the west, and the archangel bore a flaming book, on which was written an in enochian. within was drawn a fiery scorpion, yet cold withal. until the book of the east be opened! until the hour sound! 5 until the voice vibrate! until it pierce my depth; look not on high! look not beneath! for thou wilt find a life which is as death: or a death which should be infinite. for thou art submitted to the four: five thou shalt find, but seven is lone and far. o lord god, let thy spirit hither unto me! for i am lost in the night of infinite pain: no hope: no god: no resurrection: no end: i fall: i fear. o savi

n my death i feel the radiance and the heat of the moving of thy robes! let us alone! what have we to do with thee, thou jesus of nazareth? go! go! if i keep silence- or if i speak each word is anguish without hope. and i heard the aethyr cry aloud "return! return! return! for the work is ended; and the book is shut; and let the glory be to god the blessed for ever in the aeons, amen" thus far is the voice of tex and no more. the cry of the twenty and ninth aire or aethyr, which is called rii the sky appears covered with stars of gold; the background is of green. but the impression is also of darkness. 6 an immense eagle-angel is before me. his wings seem to hide all the heaven. he cried aloud saying: the voice of the lord upon the waters: the terror of god upon mankind. the voice of the l

eternity. and a great mingled cry arose "no! no! no! all is changed; all is confounded; naught is ordered: the white is stained with blood: the black is kissed of the christ! return! return! it is a new chaos that thou findest here: chaos for thee: for us it is the skeleton of a new truth" i said: tell me this truth: for i have conjured ye by the mighty names of god, the which ye cannot but obey. the voice said: light is consumed as a child in the womb of its mother to develop itself anew. but pain and sorrow infinite, and darkness are invoked. for this child riseth up within his mother and doth crucify himself within her bosom. he extendeth his arms in the arms of his mother and the light becometh fivefold1. lux in luce, christus in cruce; deo duce sempiterno. and be the glory for ever an

hidden, therefore he who hideth himself is like unto the light; but thou openest thyself; thou art like unto the darkness that bindeth the belly of the great goddess2. olaho viruden mahorela zodireda! on pireda exentaser; arba pire gah gaha gahal gahalana vo abra na gaha velucorsapax. 2 in the light of the cry of loe, this passage seems to mean precisely the opposite of its apparent meaning. and the voice of the aeon cried: return, return, return! the time sickeneth, and the space gapeth, and the voice of him that is, was and shall be crowned rattles in the throat of the mighty dragon of eld. thou canst not pass by me, except thou have the mystery of the word of the abyss. now the angel putteth back the sapphire stone into his breast; and i spake unto him and said, i will fight with thee

save brilliant white light and flecks like sparks of golden fire; and there is a ringing, as if bells were being used for anvils. and there is a perfume which i cannot describe; it is like nothing that one can describe, but the suggestion is like lignum aloes. and now all these things are there at once in the same place and time. now a veil of olive and silver is drawn over the stone, only i hear the voice of the angel receding, very sweet and faint and sorrowful, saying: far off and lonely in the secret stone is the unknown, and interpenetrated is the knowledge with the will and the understanding. i am alone. i am lost, because i am all and in all; and my veil is woven of the green earth and the web of stars. i love; and i am denied, for i have denied myself. give me those hands, put them

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sweat. a mediocre performance. 8.0- breakfast. hatha yogi a pear and two gaufrettes. 8.20 8.53. have been meditating in hanged man position. thought dull and wandering; yet once "the conception of the glowing fire" seen as a planet (perhaps mars) just enough to destroy the concentration; then it went out, dammit! 10.40. have attended to correspondence and other business and drunk a citron press the voice of the nadi began to resound. 10.50. have done "bornless one" in asana. good; yet i am filled with utter despair at the hopelessness of the task. especially do i get the buddhist feeling, not only that asana is intensely painful, but that all conceivable positions of the body are so. 11.0. still sitting; quite sceptical; sticking to it just because i am a man, and have decided to go thro

tain darkling wight, who knoweth not either his own nature, or his origin or destiny, or even the name of that which he desireth. before he can enter the pyramid, therefore, four ordeals are required of him. so, bound and blinded, he stumbles forward, and passes through the wrath of the four great princes of the evil of the world, whose terror is about him on every side. yet since he has followed the voice of the officer who has prepared him, in this part of the ritual no longer merely nature, the great mother, but neschamah (his aspiration) and the representative of adonai, he may pass through all. yea, in spite of the menace of the hiereus, whose function is now that of his fear and of his courage, he goes on and enters the pyramid. but there he is seized and thrown down by both officers

onai, he may pass through all. yea, in spite of the menace of the hiereus, whose function is now that of his fear and of his courage, he goes on and enters the pyramid. but there he is seized and thrown down by both officers as one unworthy to enter. his aspiration purifies him with steel and fire; and there as he lies shattered by the force of the ritual, he hears even as 37 a corpse that hears the voice of israfel the hegemon that chants a solemn hymn of praise to that glory which is at the apex, and who invisibly rules and governs the whole pyramid. now then that darkling wight is lifted by the officers and brought to the altar in the centre; and there the hiereus accuses him of the two and twenty basenesses, while the hegemon lifting up his chained arms cries again and again against

the hiereus seals with a knock and at the hegemon's new summons he to his surprise finds himself as the hanged man of the tarot. each point of the figure thus formed they crown with light, until he glitters with the flame of the spirit. 38 thus and not otherwise is he made a partaker of the mysteries, and the lightning flash strikes him. the lord hath descended from heaven with a shout and with the voice of the archangel, and the trump of god. he is installed in the throne of the double kingdom, and he wields the wand of double power by the sings of the grade. he is recognized an initiate, and the word of secret power, and the silent administration of the sacrament of sword and flame, acknowledge him. then, the words being duly spoken and the deeds duly done, all is symbolically sealed b

ders when the soul gives up to allah in its quick career itself. it is the tiniest, most intimate trembling, not unlike that of kambhakham or "vindu-siddhi"[see the shiva sanhita. ed. properly performed; but of a female quality. i feel as if i were being shaken; in 77 the other cases i recognize my own ardour as the cause. it is very gentle and sweet. so now i may turn back to wait for him. 3.50. the voice of the nadi has changed to a music faint yet very full and very sweet, with a bell-like tone more insistent than the other notes at intervals. 5.45. again awake, and patient-eager. the dreams flow through me ceaselessly. this time a house where i, like a new bluebeard, have got to conceal my wives from each other. but my foolish omission to knife them brings it about that i have thirty-n

on of ajna; but fear dread fear! gripped his heart. annihilation stood before him, annihilation of john st. john that he had 99 so long striven to obtain: yet he dared not. he had the loaded pistol to his head; he could not pull the trigger. this must have gone on for some time; his agony of failure was awful; for he knew that he was failing; but though he cried a thousand times unto adonai with the voice of death, he could not he could not. again and again he stood at the gate, and could not enter. and the violet flames of ajna triumphed over him. then brenner said:"let us take a little rest! oh irony! and he came down from his throne, staggering with fatigue. if you can conceive all his anger and despair! his pen, writing this, forms a letter badly, and through clenched teeth he utters

ALEISTER CROWLEY EQUINOX EQ I 2 2

ein dwelleth ahapshi the rescuer of matter, osiris in the sign of the spring. that as the earth emergeth from the darkness and the barrenness of winter, so the candidate may thus affirm the commencement of his emancipation from the darkness of ignorance. the hierophant and hiereus return to their thrones, therefore it is not arouerist but osiris himself that addresseth the candidate in the words "the voice of my higher soul said unto me: let me enter the path of darkness, peradventure thus shall i obtain the light; i am the only being in the abyss of darkness: from the darkness came i forth ere my birth, from the silence of a primal sleep! and the voice of ages answered unto my soul: i am he who formulates in darkness, but the darkness comprehendeth it not" and this is to confirm the link

ALEISTER CROWLEY EQUINOX EQ I 2 3

endage. 381 the circumference of the island is somewhat over fifteen miles, and the first discovery i made was that of a broken-down sailing-boat, which the niggers had never dared approach since the wreck that brought it there. in the cabins i found gunpowder in large quantities, rum, matches, and tobacco; i had all this carried to my oasis, together with a cannon; and when the negroes had heard the voice of this powerful engine my authority was established on the most solid basis. this event helped me to recover the coffin, and i am glad to say that nothing had been done to it to spoil it. it had two hundred natives hanged, and as many burned alive, for form's sake, and in order to show their fellow black men that my justice was impartial; but apart from this unimportant little fact noth

rice and publisher. slobber. the philosophy and fun of algebra. by mary everest boole. c.w.daniel, 2"s. net. mrs.boole is as convenient as mr. lillie from the standpoint of the poet. i am sorry for the children who search this book for fun, and there is as much philosophy as fun. the book is as of a superior person stooping to instruct lesser minds, and so wrapped in the robe of priggishness that the voice is muffled. the message of psychic science to the world. same author and publisher, 3"s. 6"d. net. dull tosh. 389 seen and unseen. by e. katherine bates. greening and co, ltd, 1"s. net. superstitious twaddle; aimless gup; brain-rotting bak-bak. the quest. quarterly, 2"s. 6"d. net. john m. watkins. we are threatened in october with the publication of a magazine of this title. it is, we be

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it "the first an old, harsh, menacing voice, with all the sting of hate in it; nay, the sting of something devilish, worse than hate. a corrupt enjoyment of its malice informed it. and the words it spoke were too infamous for me to repeat. they are scarred upon my brain. addressed to the vilest harridan that scours the gutter for her carrion prey, they would have yet been inhuman, impossible; to the voice that answered "it was a voice like the tinkling of a fairy bell. whoever spoke was little more than a child; and her answer had the purity and strength of an angel. that even the foul monster who addressed her could support it, unblasted, was matter for astonishment "now the older voice broke into filthy insult, a very frenzy of malice "o heard- o god- the swish of a whip, and the sound

gher manifestation is the spiritual ether. therefore we read "begun are the whirling motions" hb:shin signifieth mighty in flame, whereof it is also the hieroglyph. it is that ruach elohim brooding upon the face of the waters. so read "formulated is the primal fire" hb:yod is the hand<god, always the symbol of his power> symbolising power in action, and its taro key is the hermit and the voice of light, the prophet of the gods. thus "proclaimed is the reign of the gods of light" hb:taw is the last letter of the alphabet, the "finis, the omega, the universe, saturn, the outermost planet, and it is also taw-resh-ayin-aleph, throa, the gate of the universe; and by qabalah of nine chambers it is hb:dalet, the gateway of initiation. hence "at the threshold of the universe" 180 so t

forth the gods thereof, hb:resh .the aeons of the bornless beyond. hb:aleph<caduceus("see" p. 269) the air symbol vibrating between them [also hb:yod, virgo, is a mercurial sign, and thoth is mercury, though on a higher plane. the hermit, with his lamp and wand, is hermes, who guides the souls of the dead, in the greek ritual of 0 degree= 0 square- p> then was the voice vibrated. hb:shin<spirit of god, second deity-name in the law, the trigrammaton, or threefold name, by which the universe came forth> then was the name declared .at the threshold of entrance, hb:taw .betwixt the universe and the infinite .in the sign of the enterer: stood thoth hb:yod .as before him the aeons were proclaimed. the positions of the last two let

ALEISTER CROWLEY EQUINOX EQ I 3 2

rks of the magic of light [he lights from the magical candle the eight lamps, and the charcoal for the incense-burners, after which he casts incense on the coals in the censer and passes round the circle censing, saying] and, when after all the phantasms are vanished, thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depths of the universe, hear thou the voice of the fire [he passes to the centre of the circle and censes towards the four quarters, saying] i consecrate with fire [he resumes his place in the south [chief magus takes fan, and fanning air says] i exorcise thee, creature of air, by these names, that all evil and impure spirits now immediately depart [circumambulates, saying] such a fire existeth extending through the rushing of the

teously answering all our demands, and see thou that thou deceive us in no wise_ lest [take up the veiled sigil and strike it thrice with the blade of the magic sword, then hold it in the left aloft in the air, at the same time stamping thrice with the right foot. assistant magus now takes sigil and places it in the north: s.s.d.d. returns to her seat, takes lotus wand (or ibis sceptre) and says] the voice of the exorcist said unto me, let me shroud myself in darkness, peradventure thus may i manifest in light. i am an only being in an abyss of darkness, from the darkness came i forth ere my birth, from the silence of a primal sleep. and the voice of ages answered unto my soul "creature of mercury, who art called taphthartharath! the light shineth in thy darkness, but thy darkness comprehe

e unto the restoring of the health of frater i.a; and many other workings were also accomplished about this period. more important than any such dealings with the paths is his progress in the middle pillar. in this connection we shall include frater i.a.'s ritual for "the magical invocation of the higher genius" the magical invocation of the higher genius (according to the formulae of the book of the voice of thoth [the ceremony enterer is the sphere of sensation. the hierophant is the augoeides. the officers are the divine sephiroth invoked. the enterer is the natural man [first let the symbols in the sphere of sensation be equilibrated. this is the opening of the hall of truth] 198 "the first invocation" come forth unto me, thou that art my true self: my light: my soul! come forth unto m

nature! thou self from nothing_ for what else can i call thee! i, in myself, i am nothing! i, in thee, i am all self: and exist in thy selfhood from nothing! live thou in me: and bring me unto that self which is in thee! for my victory is in the cross and the rose [now pass to the north and face the east: projecting unto the place of the throne of the east the astral double, and say from thence] the voice of my higher soul said unto me: let me enter the path of darkness: peradventure "thus" may i obtain the light! i am the only being in an abyss of darkness: from the darkness came i forth ere my birth, from the silence of a primal sleep. and the voice of ages answer d unto my soul: child of earth! the light shineth in the darkness; but the darkness comprehendeth it not [now formulate befo

is interview, which did not take place till august 1901, that p. definitely decided against d.d.c.f. we must now return to his wanderings, and so we find him in july 1900 crossing the atlantic to new york. from new york p. journeyed to mexico: in this country he travelled about alone for three months; and whilst in 268 mexico d.f. became partaker in a wonderful experience known as "the vision and the voice."67 shortly after this vision, he founded at guanajato the order of the l.i.l, and the fire of adonai descending upon him, he wrote "the book of the spirit of the living god" of which the two following rituals are part: the book of the spirit of the living god. hb:resh hb:peh hb:samekh hb:chet hb:vau hb:resh hb:heh hb:yod hb:heh hb:lamed hb:aleph hb:heh the casting-out of the evil ones

hine higher soul i conjure thee, o shroud of darkness and of mystery, that thou encirclest me, so that i may become invisible: so that seeing me men may see not, neither understand: but that they may see the thing that they see not and comprehend not the thing that they behold! so mote it be [go north] i have set my feet in the north and have said "i will shroud myself in mystery and concealment" the voice of my higher soul said unto me "let me enter the path of darkness: peradventure thus may i attain the light. i am the only being in an abyss of darkness: from the darkness came i forth ere my birth; from the silence of a primal sleep" and the voice of ages answered unto my soul "i am he that formulates in darkness: the light indeed shineth in darkness, but the darkness comprehendeth it n

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at the invocation 'aba, zarka, maccaf, zofar, holech, zegolta, pazergadol' when a gentle breeze caressed my forehead. i must tell you that i had not placed in my left hand the hexagonal seal, but held instead at intervals a well-dosed 'rainbow' by the way, have you ever tasted that scientific and picturesque mixture of liqueurs "the breeze spoke. at least i heard its voice, which recalled somehow the voice of the late_ very late now_ mr. ridley'"we are here "a buzzing sibilation "un susurrement" then the voice again 'we have come together, man, to set your mind at rest, if indeed it is restless. your are not the liberator of a longing soul, as you thought. a nearer of kin has been 302 found_ that is, a man whose spirit was in a previous life the spirit of a dear brother. he was ordered to

pions down her cheeks, and sped away in the darkness like serpents; and for each serpent came there an eagle which did carry it away. 7 "why weep" said the balance swinging to the left "why laugh" said the balance swinging to the right "why 72 not remain still" answered the hand that held the balance. and the balance replied "because on my right laughs death and on my left weeps a virgin" 6. then the voice of the hand said to the girl "why weep" and the maid answered "because death maketh jest of my life" then the hand stayed the balance, and at once the girl saw that she was death, and that death that had sat opposite her was in truth a motherless babe. so she took the child she had conceived in the arms of fear, and went her way laughing. 5. and the infant grew strong; yet its strength w

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nough of this fooling; i'm annoyed with you, really don't know why_ and i yell because i know it worries you. but listen to this: under the drug i really died, though you thought i was simulating death. on the contrary, it is now that 124 i am simulating life" there seemed to me, and still seems, some essential absurdity in these words; yet i could not refute him. i opened my mouth and closed it. the voice went on "it follows that your whole experiment is a childish failure" i cut him short; this time i found words "you forget your position" i said hotly "it is against all precedent for the vivisectee to abuse his master. ingrate" so incensed was i that i strode angrily to the operating-chair and paralysed the ganglia governing the muscles of speech. imagine my surprise when he proceeded

lure" i cut him short; this time i found words "you forget your position" i said hotly "it is against all precedent for the vivisectee to abuse his master. ingrate" so incensed was i that i strode angrily to the operating-chair and paralysed the ganglia governing the muscles of speech. imagine my surprise when he proceeded, entirely incommoded "on the contrary, it is you who are dead, arthur lee" the voice came from behind me, from far off "until you die you never know it, but you have been dead all along" my nerve is clearly gone; this must be a case of pure hallucination. i begin to remember that i am alone_ alone in the big house with the. patient. suppose i were to fall ill. was this thought written in my face? he laughed harsh and loud. disgusting beast! 12.15. a pretty fool i am, tyi

tretch, holding in his left hand the veiled sigil, and in his right the sword of art erect, at the same time stamping thrice upon the ground with his right foot. k. the veiled and covered sigil is then to be placed in the northern part of the hall, at the edge of the circle, and the magician then employs the oration of the hierophant from the throne of the east, modifying it slightly, as follows "the voice 152 of the exorcism said unto me; let me shroud myself in darkness, peradventure thus may i manifest myself in light &c. the magician then proclaims aloud that the mystic circumambulation will take place. l. the magician takes up the sigil in his left hand, and circumambulates the magic circle once, then passes to the south and halts. he stands (having lain his sigil on the ground) betwe

, that thou encirclest me, so that i may become invisible: so that, seeing me, men may see not, neither understand; but that they may see the thing that they see not, and comprehend not the thing that they behold! so mote it be" k. now move to the north, face east, and say "i have set my feet in the north, and have said 'i will shroud myself in mystery and in concealment" then repeat the oration "the voice of my higher soul &c, and command the mystic circumambulation. l. move round as usual to the south, and halt, formulating thyself as shrouded in darkness: on the right hand the pillar of fire, on the left the pillar of cloud: both reaching from darkness to the glory of the heavens. m. now move from between these pillars which thou hast formulated to the west, and say "invisible i cannot

either black or clad in an intensely black robe (note: for the evocation of this spirit use the names, forces, and correspondences of saturn "when" the mixture be sufficiently black, then take the curcurbite out of the balneum mariae and place it to the north of the altar and perform over it a solemn invocation of the forces of saturn to act therein: holding the wand by the black band, then say "the voice of the alchemist &c. the curcurbite is then to be unstopped and the alembic head fitted on for purposes of distillation (note_ in all such invocations a flashing tablet should be used whereon to stand the curcurbite. also certain of the processes may take weeks, or even months to obtain the necessary force, and this will depend on the alchemist rather than on the matter) l. then let the

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business for me. but alas! for five, and for twenty-five, and for sixty-five, 206 and for three hundred and twenty-five myriads of myriads of myriads of kotis of crores of lakhs of asankhayas of mahakalpas did he work with his divine power- and yet that little crack was in nowise filled, but rather widened! the god returned "o great white spirit" he whispered- and the universe shook with fear at the voice of him "thou, and thou alone, art worthy to fill this little crack that thou hast left" then the great white spirit arose and formulated himself as the pillar of infinitude, even as the mahalingam of great shiva the destroyer, who openeth his eye, and all is not. and behold! he was balanced in the crack, and the void was filled, and nature was content. and elohim gibor, and kamael the mi

d or hoped to have to be as i was three hours before. no pain anywhere- not a twinge in any fibre- yet a cloud of unutterable strangeness was settling upon me, and wrapping me impenetrably in from all that was natural or familiar. as i heard once more the alien and unreal tones of my own voice, i became convinced that it was some one else who spoke, and in another world. i sat and listened; still the voice kept speaking. now for the first time i experienced that vast change which hasheesh makes in all measurements of time. the first world of the reply occupied a period sufficient 246 for the action of a drama; the last left me in complete ignorance of any point far enough back in the past to date the commencement of the sentence. its enunciation might have occupied years. i was not in the

ed my in my first experiment upon myself. there was stertorous breathing, dilation of the pupil, and a drooping appearance 260 of the eyelid, followed at last by a comatose state, lasting for hours, out of which it was almost impossible fully to arouse the energies. these symptoms, together with a peculiar rigidity of the muscular system, and inability to measure the precise compass and volume of the voice when speaking, brought the case nearer in resemblance to those recorded by dr. o'shaughnessy, of calcutta, as occurring under his immediate inspection among the natives of india, than any i have ever witnessed. at half-past seven in the evening, and consequently after supping instead of before, as i should have preferred, he took twenty-five grains of the drug. this may seem a large bolu

imate things sonorous with such voices. on every side they have saluted me, from rocks, and trees, and waters, and sky, in my happiness filling me with intense exultation as i heard them welcoming their master; in my agony heaping nameless curses on my head as i went away into an eternal exile from all sympathy. of this tradition of iamblichus i feel an appreciation which almost convinces me that the voice of the river was indeed heard, though only by the quickened mind of some hasheesh-glorified esoteric. again, it may be that the doctrine of the metempsychosis was first communicated to pythagoras by theban priests; but the astonishing illustration which hasheesh would contribute to 265 this tenet should not be overlooked in our attempt to assign its first suggestion and succeeding spread

divine apparition. had he know of our lady hecate (blessed be he who murmurs her name with awe! may she gleefully look upon us) he would have considered his vision to be a visit of the great goddess (her name be rapidly uttered in the vault of our beloved brethren the ka d sh knights of water p.a..p.p. water. to cut our tale short, for the time is approaching for our libations, the peasant heard the voice of the lady. she thanked him, him, a poor peasant, her slave, and left him to his work. her image, however, remained clear before his eyes and he did not fail in his description of her. well, little piotr heard it all. as there was but one woman in the whole world whom he loved, the description of another woman did not in the least attract his attention. only when mention was made of her

death, as, o beloved! my heart with thine, as vain and coloured chatterings like this with noble and involate silence. edward storer. 324 the felon flower as the sighing of souls that are waiting the close of the light, as the passionate kissings of love in the forest of night, as the swish of the wavelets that beat on a cavernless shore, or the cry of the sea-mew that echoes a moment or more, so the voice of thy spirit soft-calling my soul in its flight. as the breath of the wind that is borne from the island of love, as the swift-moving cloudlets that sail in the heaven above, as the warmth of the sunlight that breaks on the shimmering sea, and the sweetness that lurks in the sting of the honey-fed bee, so the joy of thy kiss, the dread offspring of serpent and dove. as the trail of the

ALEISTER CROWLEY EQUINOX EQ I 4 3

quest; yet more utterly cast down than ever, for that this supreme vision is not the beast. xl. upon the loftiest summit of a great mountain he perceiveth naught. even this is, however, not the beast. xli. returning to camelot to announce his failure, he maketh entrance into the king's hall, whence he started out upon the quest. the beast cometh nestling to him. all the knights attain the quest. the voice of christ is heard "well done" he sayeth that each failure is a step in the path. the poet prayeth success therein for himself and his readers. viii the high history of good sir palamedes the saracen knight; and of his following of the questing beast i sir palamede the saracen rode by the marge of many a sea: he had slain a thousand evil men and set a thousand ladies free. armed to the t

nd pagan men. the gods are nigh, say they, at hand. how warm a throb from venus stirs the pulses of her worshippers! nor shall the tuscan god be found reluctant from the altar-stone: his perfume shall delight the ground, his presence to his hold be known in darkling grove and glimmering shrine- o ply the kiss and pour the wine! sir palamede is fairly come into a place of glowing bowers, where all the voice of time is dumb: before an altar crowned with flowers he seeth a satyr fondly dote and languish on a swan-soft goat. then he in mid-caress desires the ear of strong sir palamede. 40 "we burn" qouth he "no futile fires, nor play upon an idle reed, nor penance vain, nor fatuous prayers- the gods are ours, and we are theirs" sir palamedes plucks the pipe the satyr tends, and blows a trill s

ALEISTER CROWLEY EQUINOX EQ I 4

ties and powers latent in man. mesmerism, hypnotism and self-hypnotism. pomponatius, gassner, and paracelsus. medical cures and benefits which may be realised by auto- hypnotism. forethought and its value. corrupt and pure will. instinct and suggestion. the process of developing memory. the "artes memorandi" of old time. the action of will and hypnotism of the constructive faculties. fascination. the voice. telepathy and the subliminal self. the power of the mind to master disordered feelings as set forth by kant. paracelsus, his teaching with regard to self-hypnotism. last words "why can we not will ourselves to do our very best in all matters controllable by the individual will. mr. leland answers triumphantly that we can "the literary world "an earnestly written work entirely free form

. living by insight or by outsight. destiny and fate. the origin of evil. what is within the "heir? words as storage batteries. how to care for the body. the way to happiness. you live in your thought-world. the language of suggestion. constructive imagination. the power of impression. how to remove impressions. your individualism. making things go right. utilizing energy. master, or be mastered. the voice that is heard in loneliness. the ingrafted word. the law of liberty. part ii "the evolution of an invalid" the invalid's alter ego. the evolution of a thief: the honest man. the evolution of a liar: the truthful man. the evolution of a miser; the benefactor. the evolution of an egotist; the self- forgetful man. the evolution of a drunkard; the self-possessed man. the evolution of a liber

thee, who know not thy speaking? how shall i behold thee, who art hidden in the darkness? lo! i bend mine eyes before thee, and no sign dost thou vouchsafe me; i whisper love-words before thee, and i know not if thou hear me, thou who art the darling of the night and of the silence; yellow art thou as the sunlight through the corn-fields, bright as the sun-dawn on the snow-clad mountains, slow as the voice of the great green gliding river. calmly in thy silence am i come to rest me, now from the world the light hath slowly faded; i have left the groves of pan that i might gaze upon thee, gaze upon the virgin that before time was begotten, mother of chronos, and the old gods before him, child of the womb of the silence, whose father is the unknown breath of the most secret goddess, whose na

the oak-woods and the breath of the water that girds the earth with a girdle of green starlight; and all the austerity of the brooding summer, and all the wonder of the starlit spaces that stare down awesomely upon the lonely marshes, and the bogs with sucking lips, and the pools that charm the wanderer till he forgets the world, and rushes to sleep upon them" 22 and still there was silence, and the voice of the world swept by me, making in mine ears the noise of tumbling waters; but two voices i heard, and they spake one to the other "who stands with downcast eyes in the temple of our lady" and the answer "a wanderer from the world who hath sought the halls of silence; yet knoweth he not the bride of the darkness, her of the sable wings, and eyes of terrible blindness that see through th

rk is undone for lack of the needed one! lo! i lament. there is no god so far as mine asar! there is no hope, none, in the corpse, in the tomb. but these- what are these that war in my womb? there is vengeance and triumph at last of maat in ra-hoor-khut and in hoor-pa-kraat! twins they shall rise; being twins they are one, the lord of the sword and the son of the sun! silence, coeval colleague of the voice, the plumes of amoun- rejoice! lo! i rejoice. i heal the sanguine scar of slain asar. i was the past, nature the mother. he was the present, man my brother. look to the future, the child- oh paean the child that is crowned in the lion-aeon! the sea-dawns surge an billow and break beneath the scourge of the star and the snake. to my lord i have borne in my womb deep-vaulted this babe for

ds is a life of constraint; but he who departs from this world after having known the soul and those true desires, his part in all worlds is a life of freedom. in the brihad ranjaka,27 king janaka asks y j avalkhya "what serves man for light" that sage answers: the sun serves him for light. when however the sun has set- the moon. and when he also has set- fire. and when this also is extinguished- the voice. and when this also is silenced? then is he himself his own light.28 this passage occurs again and again in the same form, and in paraphrase, as we read through the upanishads. in k thaka 5. 15 we find: there no sun shines, no moon, nor glimmering star, nor yonder lightning, the fire of earth is quenched; 61 from him,29 who alone shines, all else borrows its brightness. the whole world b

ALEISTER CROWLEY EQUINOX EQ I 6 2

of my soul deep frozen, the sleep of the truth of the mind! as a bright snake curled round the vine of the world! 30 o sleeper through dawn and through daylight, o sleeper through dusk and through night! o shifted from white light to gray light, from gray to the one black light! o silence and sound in the far profound! o serpent of scales as an armour to bind on the breast of a lord! not deaf to the voice of the charmer, not blind to the sweep of the sword! i strike to the deep that thou stir in thy sleep! rise up from mine innermost being! lift up the gemmed head to the heart! lift up till the eyes that were seeing be blind, and their life depart! till the eye that was blind be a lamp to my mind! coil fast all thy coils on me, dying, absorbed in the sense of the snake! stir! leave the fl

47 the rite of mars "charcoal in censer alight. no incense" brother sol "is concealed behind the veil in the east, enthroned upon the altar" mars, aries "and" scorpio "enthroned" bro. capricornus. 4444-1. bro. aries. 1-4444 [mars "reads the twelvefold affirmation from 963 [sor. scorpio "plays a short marital air<veil, and admits probationers and guests["the voice of mars is heard reciting the 91"st psalm of david. bro. aries. let the sacred perfume be kindled upon the altar of mars("does so. sor. scorpio. hail unto the master of the battle! bro. aries. hail unto the leader of the armies of jupiter! bro. capricornus. hail unto the warrior of eternity! bro. mars. hail, brethren [capricornus "returns" 1. let the temple be purified and consecrated [c

the heavens, and the highest gave forth his voice; hailstones and flashes of fire! 3. he sent forth his arrows and scattered them: he hurled forth his lightnings and destroyed them! 4. the channels of the waters were seen: and the foundations of the world were discovered. 5. at thy rebuke, oh lord! at the blast of the breath of thy nostrils! 1. oh lord! i have heard thy speech, and was afraid! 2. the voice of the lord is upon the waters. the god of glory thundereth! the lord is upon many waters. 3. the voice of the lord is strong and powerful! the voice of the lord is full of majesty! 4. the voice of the lord breaketh the cedars! yea! the lord breaketh the cedars of lebanon! 5. the voice of the lord divideth the flames of fire! yea! the lord shaketh the wilderness of kadesh! 1. eloah came

the work of the day. all. amen. 91 the rite of mercury officers mercury "violet robe" fr "and" sor. gemini "white dancing robe and black robe" virgo "green robe" four probationers "mercury is throned between the twins. at the west of the altar is virgo, and his four attendants" 95 the rite of mercury i mercury. 22-333-333["full light" the speech in the silence. the words against the son of night. the voice of mercury in the universe in the presence of the eternal gods. the formulas of knowledge. the wisdom of breath. the radix of vibration. the shaking of the invisible. the rolling asunder of the darkness. the becoming visible of matter. the piercing of the coils of the stooping dragon. the breaking forth of the light["all being seated, the" four probationers "rise from among the other" pr

ing dragon. the breaking forth of the light["all being seated, the" four probationers "rise from among the other" probationers "and march to the altar] first probationer. 333-333-22. brethren, let us kindle the holy perfumes in honour of the most divine god. all four probationers["while he does so] hail unto the most divine lord mercury! first probationer["to" fr. gemini] our brother, child 97 of the voice, we ask thee for thy help. wilt thou purify the temple, that we may proceed with the invocations? fr. gemini. i am one with you, brethren["he rises and performs the banishing ritual of the hexagram. while he does so, the" four probationers "stand facing the assembly] fr. gemini. let the rites of mercury be celebrated["they turn round, facing the altar again [mercury "reads gemini and vir

ild-god, all-knowing. through thee alone can we hope to reach light and truth["returns to his seat [sor. gemini "plays accordingly<mercury. at the ending of the light, at the limits of the night, stood mercury before the unborn ones of time. then was formulated the universe; then came forth the gods thereof, the aeons of the bornless beyond. then was the voice vibrated; then was the name declared. at the threshold of entrance, between the universe and the infinite, in the sign of the enterer stood mercury, as before him the aeons were proclaimed. in symbols did he record them; in breath did he vibrate them; for between the light and the darkness did he stand. 99 ii "the temple in darkness" mercury. o light in light! o flashing wings of fire! t

ALEISTER CROWLEY EQUINOX EQ I 6

gentlest perfume was 58 borne upon the breeze, and the air was lit with faint electric flames that gathered themselves into a hill of light. so i, being lifted up, and my heart overflowing, came into the funeral chamber that was exceeding bright, and there was the table for the feast, and beneath it the coffin wherein lay the body of the master. there too i saw barren wood bear roses, and i heard the voice of the master. after that i was shewn all the kingdoms of the world in a moment of time, and many other things of great use and beauty. then i took my leave of the old man of the tower, and boarded the shallop that i had made, when he cried out piteously that he feared earthquake, and asked me for my aid. so with a heart both heavy and light i abandoned my shallop and the dreadful labour

myself in the lighthouse. and in the storm i had lost my hair and beard; for the wind had torn all out by the root. so that i heard a voice saying "it is a babe upon the waters" and looking at the bark, i found it refashioned by him that is appointed to refashion. for it had planks of my old shallop, and planks also of the ark, and it was shaped like a cradle rather than like a boat. and i heard the voice of one appointed to speak saying "behold thou me" 62 and i could not. nevertheless i gazed earnestly, and paddled in the direction of the sound. while this was a-doing suddenly the river fell in a cataract. and i looked for the olive-branch, and it was withered, and sunk beneath the stream. and i looked for the dove, and it was wrapped round with a most hideous serpent. and i was helples

evil dreams. said omar. no! you shall not sleep to-night, white fairy of paradise, black-eyed gazelle of the wilderness! laylah. be gentle with me. i ache. i have been stung by a scorpion. said omar. there are no scorpions in the winter. where is the wound [laylah "puts her hand to her heart, and falls fainting limp across the saddlebow] call ibrahim, the wise physician! on to the houses["exeunt. the voice of the nymph of the well, faintly from below "truth comes bubbling to my brim: love and hate are one to him] curtain. 82 persons of the tragedy act ii laylah "wife of sidi omar" silman "her son by sir rinaldo de la chapelle" othman. akbar:"her sons by sidi omar" mohammed. fatma "her aged nubian nurse" ledmiya "a young handmaiden, musical. other waiting-women. pipe-slaves" abdul khan "an

ysticiam. evelyn underhill. methuen. 15"s" net. this lengthy treatise upon the simplest of subjects is more free from pedantry and theological bias than was perhaps to be expected. it is very complete in its way as regards christian mysticism; but the attempt to restrict the term mysticism to christian mysticism must fail. it is indeed self-destructive. to exclude the authors of the bhagavadgita, the voice of the silence, knox om pax, and the tao teh king is to exclude by implication st. teresa. to deny crowley is to deny christ. similarly, the attempt to define magic in terms contrary to its tradition, is sectarian folly. i may disagree with huxley, but i shall not confute him by saying that he was a bigoted opponent of evolution. roosevelt, in calling thomas paine a dirty little atheist

r has he kept even to blavatsky the genius, but relied upon her commentators, who had neither her learning nor her experience. but he has the key, and it opens the way for a real study of "st john" by a person of greater ability. it is a very remarkable fact, however, that akrasia (333) and akolasia (333) should so accurately describe choronzon (333. no higher test of the truth of "the vision and the voice" could be desired. again, 666 is gr:'eta phi-rho-eta-nu, not the lower mind, as mr pryse unhellenically says, but tiphereth, the lion that lieth down with the lamb. nor, by the way, is iacchos a phallic god except as 'omicron nu-iota-kappa-omega-nu himself is phallic, and has his mystic 167 name written upon that organ, according to mr pryse! iacchus= iao= jehovah, and concentrates i.n.r

ALEX SANDERS THE KING OF THE WITCHES

rds that appeared, one after the other, on the surface of the sand. the names were of spirits he had invoked. then on the surface of the silver he saw a droplet which he took to be the mark of the angel. repeating the names that had appeared in the sand, alex asked the spirits to make themselves known, to help and advise him, to cleanse and comfort him. the air quivered and then became still, and the voice, when it spoke, seemed to come from all comers of the room 'you are going to open what you have to the world. you will be persecuted as a result of it; you will lose friends, you will lose everything before you gain the reward of the work you have undertaken' there was a tremor in the air and then nothing. the spell was broken. exhausted but elated, alex tried not to be disappointed with

t it meant, but without success. alex decided they could not leave it at that; he removed the magic circle and made a simple witches' ring. he and eunice stepped inside it and he invoked the spirits and demandedto know what had to be done 'you are to get the circle with a.crystal in it' was the reply 'but i don't know of such a circle' he argued 'where am ito getit 'the magus, the magus' repeated the voice 'wha.t is it? is it a book 'yes 'but where shall i find it 'where books are" in a library' was the reply. but it was not in the library when he went the next day; it had been stolen.:the librarian suggested he try the library at manchester university, and there alex was able to read a copy of the magus hy sir francis barrett, first published in the .early nineteenth century. in it he fou

wax from the candle and the pages of rituals. as each item was thrown to. the flames, curses were pronounced, each more terrible than the last. suddenly alex staggered,dropped his athame, and michael's voice took over, the first time it had ever done so inside a circle 'i am a spirit' he screamed 'i have stopped being what you made me, a familiar, and neither you nor all the gods can destroy me' the voice faded. as alex came to, he seized his athame, which is never used to destroy except in exceptional circumstances, and held it aloft, banishing the spirit by all the powers of witchcraft. there was silence and the air quivered with tension. then, as though from a distance. came a faint wail 'what is it' alex asked, now in full possession both of himself and, he felt, of the cone of power

language alex had ever heard; all in a strong irish accent. alex had thought that. he was dealing with an imaginative self-deluded woman, but now he realized that she was genuinely possessed. he abandoned his parody ofa witch-ceremony and began working in earnest. he must conjure up power to.combat.the evil influence that was. speaking through the entranced woman, gradually the tension eased and the voice died away. mrs peters opened her eyes in surprise 'have i been asleep' alex assured her that everything .was all right, and he gathered together his regalia and offered. to escort her home so that he could exorcise.her house without. delay. all was quiet as they entered the house, and alex went from room to room sprinkling. water and reciting his. incantations while mrs peters quoted the

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

atements as matters of fact. nevertheless, she would urge those who find somewhat of merit in these pages that they be not estranged by any appearance of dogmatism in the presentation. nor should the inadequacy of the personality of the writer act as a deterrent to the open-minded consideration of the message to which her name happens to be appended. in spiritual issues, names, personalities, and the voice of external authority, hold small place. that alone is a safe guide which holds its warranty from inner recognition and inner direction. it is not, therefore, material whether the reader receive the message of these pages as a spiritual appeal in an idealistic setting, a presentation of alleged facts, or a theory evolved by one student and presented for the consideration of fellow studen

tle world of human endeavour has dissipated and gone, being seen as naught; and that is based on the knowledge that i am that. such an attitude and experience is for all those who persist in their high endeavour, who count all things but naught if they may but achieve the goal, and who steer a steady course through circumstances, keeping the eyes fixed upon the vision ahead, the ears attentive to the voice of the god within, that sounds in the silence of the heart; the feet firmly placed on the path that leads to the portal of initiation; the hands held out in assistance to the world, and the whole life- 45- initiation, human and solar copyright 1998 lucis trust subordinated to the call of service. then all that comes is for the best sickness, opportunity, success, and disappointment, the

g upon the ceremonial aspect, as so many do in excited anticipation, but by working systematically and enduringly at the steady development of the mental body, by the strenuous and arduous process of controlling the astral body so that it becomes responsive to three vibrations: a. that from the ego. b. that from the master. c. those from his brothers everywhere around him. he becomes sensitive to the voice of his higher self, thus working off karma under the intelligent guidance of his own ego. he becomes conscious, via the ego, of the vibration emanating from his master; he learns to feel it ever more and more, and to respond to it ever more fully; finally, he becomes increasingly sensitive to the joys and pains and sorrows of those he daily contacts; he feels them to be his joys and pain

ouches; finally, he consciously sees, and in these three senses the personality is co-ordinated. these are the three vital senses. taste and smell follow later, but life can be lived without them, and should they be absent, the man remains practically unhandicapped in his contacts on the physical plane. on the path of inner, or subjective development, the sequence is the same. hearing response to the voice of conscience, as it guides, directs, and controls. this covers the period of strictly normal evolution. touch response to control or vibration, and the recognition of that which lies outside of the separated human unit on the physical plane. this covers the period of gradual spiritual unfoldment, the paths of probation and of discipleship right up to the door of initiation. the man touc

fe. this strife, persisted in to the point of victory, will result in his taking out of his body undesirable matter, and building in new and better material; he will find that his powers for service are enormously increased, and his nervous energy intensified, so that he can draw upon reserves of force in service hitherto unsuspected. he will find, also, that the response of the physical brain to the voice of the higher self, and its receptivity to the higher and subtler impressions, is greatly furthered. eventually, through the work accomplished, he will succeed in eliminating all matter of a subatomic character, and will then build bodies of substance of the highest subplane on each plane; he will become aware that all his energies can be consciously and constructively controlled, that h

present day of opportunity, and by conformity to the rules for treading the path, will come to many in the west the chance to take these further steps. that opportunity will be found by the man who is ready in the place where he is, and among the familiar circumstances of his daily life. it will be found in attention to duty, in the surmounting of tests and trials, and in that inner adherence to the voice of the god within, which is the mark of every applicant for initiation. initiation involves the very thing that is done from day to day by any who are consciously endeavoring to train themselves: the next point to be reached, and the next bit of work to be accomplished is pointed out by the master (either the god within or a man's master if he is consciously aware of him) and the reason

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

em will go out. this will be succeeded by a gradual inbreathing until he shall have gathered all unto himself; the etheric will cease to exist, and the web will be no more. full consciousness will be achieved, and in the moment of achievement existence or entified manifestation will cease. all will be reabsorbed within the absolute; pralaya,38(34) or the cosmic heaven of rest will then ensue, and the voice of the silence will be heard no more. the reverberations of the word will die away, and the "silence of the high places" will reign supreme. ii. the nature of prana in dealing with the subject of the etheric body and its functions as an assimilator and distributor of prana, we have dealt with it from the standpoint of its place in the scheme of things. we have considered this matter of e

individual karma. all these different types of karma are intermingled and bound up in a manner inconceivable and inextricable to man; even the adepts cannot untangle the mystery beyond that of the groups affiliated with them, while the chohans of the higher degrees work with the karma of the larger groups (which are the aggregates of the lesser groups. all the lesser grades of devas "the army of the voice" on each plane, the lesser builders and elementals in their myriads, work unconsciously, being guided and directed by words and sound- 278- a treatise on cosmic fire copyright 1998 lucis trust in this way vibrations are set up in the essence of the planes by the conscious builders. there is not much to be added at this point anent the deva evolution; much that might be imparted is perfor

ce centre. these groups have their permanent atoms as do all lives seeking objective expression. 4. the entities who are the sumtotal of the vegetable kingdom in its diversity of manifestation in different globes, chains and schemes. vi. through six permanent atoms. physical, astral, two mental, buddhic and atmic. man. all that is here stated is an enlargement of the data given about the "army of the voice,"75(153) and an endeavour to show that many diverse lives (all embodying lesser lives, or embodied in greater ones themselves) are to be found within the various schemes. we have dealt only with those likewise which are superhuman or human, with those who have been or are men. we have not dealt with the subhuman, or with the lunar lords or lesser pitris, for their day is not yet, and the

pon other human beings functioning on the three planes of human evolution and upon the entire animal kingdom. the separative and maleficent thoughts of man are largely responsible for the savage nature of wild beasts, and the destructive quality of some of nature's processes, including certain phenomena, such as plague and famine. it is of no value to man to know the names of some of the "army of the voice" unless he comprehends his relationship to that army, unless he apprehends the responsibility which is his to be a beneficent creator, working under the law of love, and not impelled to the creative act through selfish desire, or uncontrolled activity. b. physical plane elementals. it should be remembered that the devas we have been considering are the originators of impulse, and the man

first, those devas who are the transmitters of prana to all forms of life; they are a group of intermediary devas, and may be regarded as the energy providers in their various differentiations; secondly, those devas who form the etheric bodies of every form in manifestation. these constitute the bulk of the lesser devas. there are naturally many other organised intelligences in the great army of the voice in connection with this primary division of the physical plane, but if the student will consider these two groups, and will investigate their relationship to man and to the heavenly man within whose body they are to be found, he will learn much which will enable him to comprehend problems hitherto considered insoluble, and will find many things revealed which will tend to revolutionise t

nted out, will be brought about as the race develops etheric vision, and the truth of the contentions of the occultist is proved past all controversy. it will have been noted that in the enumeration of these two main groups, we did not touch upon that great group of builders who are called esoterically "those who transmit the word" i have only dealt with the two groups who constitute the "army of the voice" this is due to the fact that in this section we are only dealing with that army, or with those builders, great and small, who are swept into activity as the word of the physical plane sounds forth. the "transmitters of the word" upon the first subplane or atomic level are those who take up the vibratory sound as it reaches them from the astral plane and passing it through their bodies s

ALICE A BAILEY05 THE LIGHT OF THE SOUL

n) has to become as deaf to roarings as to whispers, to cries of bellowing elephants as to the silvery buzzing of the golden fire-fly. before the soul can comprehend and may remember, she must unto the silent speaker be united, just as the form to which the clay is modelled is first united with the potter's mind. for then the soul will hear, and will remember. and then to the inner ear will speak the voice of the silence. from the voice of the silence. introductory remarks the science of raja yoga, or the "kingly science of the soul" as laid down by its main exponent, patanjali, will eventually find its greatest demonstration in the west. this is owing to the fact that under cyclic law the fifth root race (in its fifth subrace) must inevitably touch its highest point. that point, in the ec

ontact any of the component aspects as they will. in this way the nature of consciousness is understood, for the perceiver (who is trained in these differentiations) can enter into the consciousness of the atoms composing any tangible form, and can advance further and enter into the consciousness of the energies who produce the objective body. these are literally what has been called the "army of the voice" he can also contact eventually the consciousness of that great life who is responsible for the initial word. these are the great landmarks, but in between are many grades of lives responsible for the intermediate sounds and these can therefore be contacted and known- 58- the light of the soul copyright 1998 lucis trust 43. perception without judicial reasoning is arrived at when the mem

res nobody. 2. truth. this concerns primarily his use of speech and of the organs of sound, and relates to "truth in the inmost part" so that truth in externality becomes possible. this is a large subject, and deals with the formulation of a man's belief regarding god, people, things and forms through the medium of the tongue and voice. this is covered in the aphorism in light on the path "before the voice can speak in the presence of the master it must have lost the power to wound" 3. abstention from theft. the disciple is precise and accurate in all his affairs and appropriates nothing which is not rightly his. this is a large concept covering more than the fact of actual physical appropriation of others' possessions- 104- the light of the soul copyright 1998 lucis trust ii. astral natur

the astral body of a man is responsive to two types of- 120- the light of the soul copyright 1998 lucis trust energy. they seem essentially in themselves to lack character or form but to be dependent for manifestation upon "that which is above and that which is below" the desire nature of man, for instance, seems to respond to the lure of the great world of illusion, the maya of the senses, or to the voice of the ego, using the mental body. vibrations reach the astral body from the physical plane and from the mental world, and according to the nature of the man and to the point in evolution which he has reached, so will be the response to the higher or the lower call. the astral body is either attentive to the egoic impression or swayed by the million voices of earth. it apparently has no

entres, and their awakening. 4. the kundalini fire and its right progression up the spine. ii. the astrological significance and the relation of the man to his group, planetary or otherwise. this is dealt with in the words "place, time and number" iii. the process of illumination and the production of response in the physical man via the brain to the higher impressions. this ability to respond to the voice of the ego and to become quiescent and receptive must precede the last four means of yoga which do not so immediately concern the dense physical plane or the etheric levels of consciousness. it will be obvious that much of the teaching conveyed in this sutra can only safely be given directly by the teacher to the pupil, after a proper study of the bodily conditions of that pupil. it is n

s were made by him (john i. 1:2- 149- the light of the soul copyright 1998 lucis trust here, in the christian bible, is the substance of the entire teaching, and in the significance of the three letters of the sacred word, aum, lies the clue to the entire cosmic process. the meditation process when duly and correctly carried out reveals therefore the second or soul aspect, and the sound, or word (the voice of the silence) can then be heard. once heard and the work carried steadily forward, the realm of consciousness is revealed and the yogi is en rapport with the second aspect of his own nature and with the second aspect in every form. this is the basis of the whole science of the soul and leads a man to know his own soul or psyche and the psyche in every form of divine life. it is the fou

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

ntuition copyright 1998 lucis trust attention and subsequent obedience, is the master in the heart, the soul, the indwelling christ. this master first makes his presence felt through the "still small voice" of conscience, prompting us to higher and more unselfish living, and sounding a quick note of warning when there is deviation from the strict path of rectitude. later this comes to be known as the voice of the silence, that word that comes from the "word incarnate" which is ourselves. each of us is a word made flesh. later still, we call it the awakened intuition. the student of meditation learns to distinguish accurately between these three. this requirement, therefore, calls for that implicit obedience which the aspirant renders promptly to the highest impulse which he can register at

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

s for the present. this thought form, created by the aspirant, is brought into being by the focussed energies of the soul and the re-oriented forces of the personality. this is pictured as covering three stages. 1. the period wherein the aspirant struggles to achieve that inner quiet and directed attentiveness- 56- a treatise on white magic copyright 1998 lucis trust which will enable him to hear the voice of the silence. that voice expresses to him, through symbol and interpreted life experience the purposes and plans with which he may cooperate. according to his stage of development those plans will express either: a. the already materialized plans, taking group form on the physical plane, with which he may cooperate and in whose interest he may submerge his own. b. the plan, or fraction

then mature according to divine purpose and proceed with their building activities "in the light. the point of egoic and lunar contact emits ever the point of light, as we have seen from our rules for magic, and that has its focus at the point in the sutratma which has its correspondence in the light in the head of the aspirant. 3. the period wherein he sounds the sacred word and blending it with the voice of the ego or soul sets in motion mental matter for the building of his thought form. it is the man on the physical plane who now sounds the word, and he does it in four ways: a. he becomes the word incarnated, and endeavours "to be what he is" b. he sounds the word within himself, seeking to do it as the soul. he visualizes himself as the soul breathing out energy through the medium of

time besides organise it and use it. learn to do several things simultaneously, and utilise therefore all the three bodies synchronously. let me illustrate: when you are practicing your daily breathing exercise keep your count with accuracy, listen attentively for the sound that "soundeth in the silence" of the interlude. at the same time think of yourself as the soul, the imposer of rhythm, and the voice that speaks. this is something which can be acquired by practice by each of you. discover the serpent of illusion by the help of the serpent of wisdom and then will the sleeping serpent mount upwards to the place of meeting. rule six the devas of the lower four feel the force when the eye opens; they are driven forth and lose their master- 123- a treatise on white magic copyright 1998 lu

point acts through three distributing agents, and hence all three are involved in all magical work. 1. the right eye, through which the vital energy of the spirit can express itself. 2. the throat centre, through which the word, the second aspect or the soul expresses itself. 3. the hands, through which the creative energy of the third aspect works "the white magician" works "with the eyes open, the voice proclaiming and the hands conferring- 147- a treatise on white magic copyright 1998 lucis trust these points are or technical interest to the experienced worker in magic, but of symbolic interest only to the aspirants for whom these letters are intended. that the inner vision may be ours, the eye see clearly the glory of the lord, and the voice speak only in benediction, and the hands be

ady expansion of consciousness is undergone with increasing sensitivity to the higher vibrations. this works out at first as sensitiveness to the inner voice and this is one of the most necessary faculties in a disciple. the great ones are looking for those who can rapidly obey the inner voice of their soul. the times are critical and all aspirants are urged also to render themselves sensitive to the voice of their master as well. his time is fully occupied and disciples must train themselves to be sensitive to his impression. a slight hint, a pointed finger, a hurried suggestion, may be all that he has time to give, and each disciple must be upon the watch. the pressure upon them is great now that they are moving closer to the physical plane. more souls are conscious of them than when the

n white magic copyright 1998 lucis trust "god from high heaven speaks. there is a change. i hear with ear attentive, and, listening, turn my head. that which is visioned, yet visioning could not reach, is nearer to my heart. old longings come again, yet die. old chains with clamour snap. forward i rush "myriads of voices speak and halt me in my tracks. the thunder of the sounds of earth shuts out the voice of god. i turn me on my forward path, and vision once again the long held joys of earth, and flesh and kin. i lose the vision of eternal things. the voice of god dies out "torn again am i, but only for a little time. backward and forward shifts my little self, e'en as a bird soars into heaven and settles back again upon the tree. yet god, in his high place, outlasts the little bird. thus

ALICE A BAILEY09 A TREATISE ON THE SEVEN RAYS VOLUME I ESOTERIC PSYCHOLOGY I

god and his angels now arise and see. let the mountaintops emerge from out the dense wet mist. let the sun touch their summits and let them stand in light. shine forth. quality. emergence into form and out of form. 2. god and his angels now arise and hear. let a deep murmur rise and let the cry of seeking man enter into their ears. let man listen. let man call. speak loud. quality..power to make the voice of the silence heard. 3. god and his angels now arise and touch. bring forth the rod of power. extend it outward toward the sons of men; touch them with fire, then bring them near. bring forth. quality. initiating activity. 4. god and his angels now arise and taste. let all experience come. let all the ways appear. discern and choose; dissect and analyse. all ways are one. quality..revel

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

nd knowest not these things'"20 facing these possible heights of attainment stand the disciples of the world at this time. here also stands the weary world disciple, humanity as a whole, worn and distraught, bewildered and restless, yet conscious of divine potentialities and great dreams, visions and ideals which evoke a hope and a refusal to be defeated and are the guarantee of eventual success. the voice of all the world saviours and the example of the christ indicate to humanity the way that must be trodden. this leads away from the superficial and the material, from the world of unreality to the world of reality "man has had enough of a life cut off from its religious centre, and a quest for a new religious balance, a spiritual deepening will begin; in no order of his activity can he c

cis trust history has been preparatory. the race is only today, for the first time ready to take the great step on to the path of discipleship and of purification which precedes the path of initiation. individuals have ever emerged out of the rank and file and lifted themselves to the pinnacles of attainment, and so climbed the mountain of initiation. but today this becomes possible for the many. the voice of those who have achieved, the clarion call of those who are initiate in the mysteries of the kingdom of god, make the new step possible. the moment is unique and urgent. the call is to the individual but also, for the first time in history, it is sounded in the ears of the crowd, because the crowd is ready to respond. such is the situation now. the voices of these individuals who have

p to our opportunity and, through the new birth, enter into the kingdom of god. it is this word which will quicken into life the hidden soul of man and galvanise him into a renewed spiritual activity. as the race grows in sensitivity, as the aspirants- 34- from bethlehem to calvary copyright 1998 lucis trust of the world in all the many religions cultivate the ability (through meditation) to hear the voice which can tune out all other voices, and as they learn to register the sound which will obliterate all other sounds, they will, as a group, record the new word which will issue forth. at each initiation of jesus, as we shall see, a sign was given; it was a sign which registered upon the consciousness of those who were not initiate. each time, a symbol or form was seen which was indicativ

ive to inspiration from on high. there is no other way. we have no genuine excuse for failing, for others have gone ahead, and christ made it all so clear and simple. obedience to the highest one knows, in small things as well as in great, is too simple a rule for many to follow, but it is the secret of the way. we demand so much, and when a simple rule is given us, and we are told merely to obey the voice of conscience and to follow the glimmer of light which we can see, we do not find it sufficiently interesting to call forth prompt obedience. but this rule was the first which christ followed, and even when a child, he said that he came to occupy himself with his father's business. he obeyed the call. he did as god told him; he followed step by step the inner voice and it led him from be

ALICE A BAILEY11 A TREATISE ON THE SEVEN RAYS VOLUME II ESOTERIC PSYCHOLOGY II

logy ii copyright 1998 lucis trust mind, to serve that plan" ray four "the angel of the presence stands in his beauty rare upon the lighted way. the glow of the presence pours throughout the field of combat and ends, in peace, the strife. the warrior stands revealed. his work is done. back to back, the angel and the warrior stand, their auras meeting in a radiant sphere of light. the two are one. the voice goes forth 'harmony is restored and the beauty of the lord of love shines forth. such is the plan. thus is the whole revealed. the higher and the lower meet; form and the formless merge and blend, and know themselves as one. in harmony with all united souls, i serve the plan" ray five "the angel of the presence serves the three the one above, the one below, and the one who ever is [this

nd and spirit, plus the ego in the causal body, and the lower mind are here blended and fused] the great triangle begins its revolutions, and its rays reach out in all directions, and permeate the whole. the man and angel face each other, and know themselves to be the same. the light that radiates from the heart, the throat, and from the centre which stands midway meet and merge. the two are one. the voice that speaks within the silence can be heard 'the power that reaches from the highest point has reached the lowest. the plan can now be known. the whole can stand revealed. the love that stretches from the heart, the life that issues forth from god, have served the plan. the mind that gathers all with wisdom into the boundaries of the plan has reached the outer limits of the sphere of god

ychic illusory effects there to be found. when this happens, he will emerge upon the physical plane glamoured by the idea, for instance, of his amazing personal contacts, whereas he has only contacted some group thought-form of the great ones. he will be under the illusion that he is a chosen vessel or mouthpiece for the hierarchy, when the truth is that he is deceived by the many voices, because the voice of the silence has been dimmed by the clamour of the astral plane; he will be deluded by the idea that there is no other way but his way. such an illusion and deception is common among teachers and workers everywhere today, because so many are definitely making a contact with their souls, and are being swept then into the desire for service; they are not yet free, however, from ambition

their groups of disciples are actively engaged at this time in an endeavor to impose certain basic and needed ideas upon the races of men, and much of their work is being prepared for by a group of destroying disciples, and also by a group of enunciating disciples, for these two types of work carry forward their task as a unit. the idea to be dominant in the future is proclaimed in writing and by the voice, by one group. the group of destroyers takes it up, and proceed to break up the old forms of truth so as to make room and way for the new emerging idea. ray ii. servers on this ray ponder, meditate upon and assimilate the new ideas associated with the plan, and by the power of their attractive love, they gather together those who are at that point in their evolution where they can respon

only the great chord of god was heard. a flood of light poured in. his colours faded out. around him naught but darkness could be seen, yet in the distance loomed the light of god. he stood between his nether darkness and the blinding light. his world in ruins lay around. his friends were gone. instead of harmony, there was dissonance. instead of beauty, there was found the darkness of the grave. the voice then chanted forth these words 'create again, my child, and build and paint and blend the tones of beauty, but this time for the world and not thyself' the mixer started then his work anew and worked again" the direction of ray v "deep in a pyramid, on all sides built around by stone, in the deep dark of that stupendous place, a mind and brain (embodied in a man) were working. outside th

sky. the union of the pairs of opposites produce, in the cycles of the time and space, both clouds and mists. these veil a mighty conflagration. the flood pours forth. the ark floats free..the flames devour. the three stand free; and then again the mists envelop. above the clouds of earth, a sign shines forth..only the eye of vision sees this sign. only the heart at peace can hear the thunder of the voice which issues from the dark depths of the cloud. only an understanding of the law which elevates and lifts can teach the man of fire and son of water to enter into mist. from thence he climbs on to the mountain top and there again stands free. the triple freedom thus achieved has naught to do with earth, or water, or with fire. it is a freedom, triple in its kind, which greets the man who

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

s we shall have the fostering of the spirit of truth, which is the governing principle of all true telepathic communication. an ashram functions telepathically when fully and rightly organised. 4. any phenomena of a mystical and spiritual kind should also be noted. the seeing of the light in the head comes under this category. its brilliance should be noted, its growth and dimming; the hearing of the voice of the silence which is the voice of the soul but not of the subconscious; the registering of messages from the soul or from other disciples and world servers; expansions of consciousness which initiate you into the conscious life of god, as it manifests through any forms and the hearing of the note of all beings. a close study of the third part of the light of the soul (the yoga sutras

vibratory activity the quiescent ajna centre. should headache or tension supervene, stop the work for a day or two and then resume. preserve ever the attitude of the onlooker and watch not for results. they will be there but at first only i will be in a position to note them. my brother, the next two years hold in them for you much of inner testing and the achievement of the subtle sensitivity to the voice of the teacher which will enable you to work with greater ease on the subjective side of life. i have proved your sincerity of purpose and for many years you have diligently set your face towards the light. but, brother of old, you have walked the path with rigidity and not with that supple ease which negates fatigue and which is the hallmark of the trained athlete for that is what the d

iliation as cooperators. it is necessary, therefore, for you and other members of my group of workers to hold yourselves sensitive to the new factors and to the people whose task it is equally with the group to which you belong and recognise to precipitate the new group activities, the new attitudes and the new techniques. hence, again, the necessity for a trained inner attentiveness, not only to the voice of your own soul, to my voice and to group impression but also to the voices of those who will be attracted to the group whom you recognise by similarity of purpose, of method and of attitude. this, my brother, is not easy. this year should see you achieving a greater inner freedom and a clearer spirit of true liberation which will express itself in an attitude of real, and not assumed

ndicated and return again to your garden which still can be found serene and fair within the world of thought. the summit of its tower pierces the world of souls and, when you mount the steps which lead there, you will find yourself in the realm of clear vision, wide wisdom and universal love. stand with steadfastness during this coming year and stand detached. let not the lesser voices crowd out the voice of your soul or my voice. keep the channel clear. this is my final word to you: keep the channel clear. if you will do this, then the decisions of moment which may come your way will be faced in the light of the soul and clear, prompt action supervene with good results. the advice which you may be called upon to give will not then be based on fear or any weakness of personality love but

n and on its broad expanse the many forms of the one moving life disport themselves; they weave the dance of life, the many patterned forms god takes. the soul enters "the playground of the lord" and plays thereon until he sees the star with five bright points, and says "my star" stage iii. the way of red desire fails. it loses its allure. the playground of the sons of god no longer holds appeal. the voice which has twice sounded from out the world of form sounds now within the heart. the challenge comes "prove thine own worth. take to thyself the orange ball of thy one-pointed purpose" responsive to the sounded word, the living soul, immersed in form, emerges from the many forms and hews its onward way. the way of the destroyer comes, the builder and again the tearer down of forms. the br

ew age- volume i copyright 1998 lucis trust "god from high heaven speaks. there is a change. i hear with ear attentive, and, listening, turn my head. that which i visioned, yet visioning could not reach, is nearer to my heart. old longings come again, yet die. old chains of glamour snap. forward i rush "myriads of voices speak and halt me in my tracks. the thunder of the sounds of earth shuts out the voice of god. i turn me on my forward path, and vision once again the long held joys of earth, and flesh and kin. i lose the vision of eternal things. the voice of god dies out "torn again am i, but only for a little time. backward and forward shifts my little self, e'en as a bird soars into heaven and settles back again upon the tree. yet god, in his high place, outlasts the little bird. thus

ALICE A BAILEY13 PROBLEMS OF HUMANITY

ion who are opposing them. there are reactionary and class-conscious people in the british empire who fear the growing power of the masses and who hang on desperately to their inherited prestige and standing; they would hold back the british people from progress and would like to see the restoration of the old hierarchical, paternalistic and feudal system; the mass of the people, speaking through the voice of labour, will have none of it. in the united states there is isolation, the persecution of such minorities as the negro race and an ignorant and arrogant nationalism, voiced by some senators and representatives with their racial hatreds, their separative attitudes and their unsound political methods. fundamentally, however, these three great powers constitute the hope of the world and

of the times; starvation and insecurity are rampant everywhere; families and social groups have been disrupted; death has taken its toll of every nation and millions have died as a result of the inhuman processes of war. broadly speaking, everyone has known terror, fear and hopelessness as they face the future; everyone is questioning what that future has in store and there is no surety anywhere. the voice of humanity is demanding light, peace and security. some seek it in the formation of new ideologies; some look for it along political lines and hope for relief and release through some form of government action or some political creed or party. others demand the emergence of a leader, and there are few leaders anywhere to be seen at this time. the leadership provided is coming from group

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

financial responsibility (a responsibility based on the spiritual values) would rapidly give them. with the exception of a few great far-sighted philanthropists and of a mere handful of enlightened statesmen, churchmen and educators, this sense of financial responsibility is to be found nowhere. the time has now come when money must be revaluated and its usefulness channelled into new directions. the voice of the people must prevail, but it must be a people educated in the true values, in the significances of a right culture and in the need for right human relations. it is, therefore, essentially a question of right education and correct training in world citizenship a thing that has not yet been undertaken. who can give this training? russia would gladly train the world in the ideals of c

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

the world and see the gradual emergence of new and better conditions, and the passing away of the loved, but slowly decaying forms. the energy of shamballa is, however, so new and so strange that it is hard for human beings to know it for what it is the demonstration of the will of god in new and potent livingness. 2. the second way in which this dominant will impulse makes itself felt is through the voice of the masses of the people throughout the world. this will express itself through sound, as consciousness or love does through light. the sound of the nations has been heard as a mass sound for the first time. that voice today is unmistakably expressive of the values which embody human betterment; it demands peace and understanding between men and it refuses and will steadily refuse to

ough sound, as consciousness or love does through light. the sound of the nations has been heard as a mass sound for the first time. that voice today is unmistakably expressive of the values which embody human betterment; it demands peace and understanding between men and it refuses and will steadily refuse to permit certain drastic things to happen. this "voice of the people" which is in reality the voice of public opinion is, for the first time and with no recognition of the fact, being determined by the will of god. second: the next great energy which is making its potent contribution to the present world situation is that of the second ray of love wisdom, christ's ray. this energy is poured into the world through the second great planetary centre which we call the hierarchy. the energy

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

intelligent people who have lived in the world for some time and who have experienced much and who have contacted many other people can usually sum up with facility the problems and dispositions of others, provided they are interested. this they must not, however, confound with the intuition. the intuition has no relation to psychism, either higher or lower; the seeing of a vision, the hearing of the voice of the silence, a pleased reaction to teaching of any kind does not infer the functioning of the intuition. it is not only the seeing of symbols, for that is a special sort of perception and the capacity to tune in on the universal mind upon that layer of its activity which produces the pattern-forms on which all etheric bodies are based. it is not intelligent psychology, and a loving de

e human family became aware of the new emerging dualism existing between the physical constitution and the astral plane, plus the activity of the centre within himself, which at this stage made its appearance as conscience and innate and at that time unreasoning realisation of an urge to higher living or a tendency to lower activity. this nebulous conscience developed eventually into what we call the voice of conscience. when that took place, the intricacy and the difficulty of life was greatly increased and glamour was definitely established on earth. it was that which enfolded and over-emphasised the lower at the expense of the higher, and served to distract the attention of the aspirant away from reality. may i again re-emphasise that, at this early stage, glamour was only evoked by and

those who are more definitely aryan in their consciousness. this means that the mind factor is awakening and thus constituting a difficulty and that the illusions of the mental plane are now added to the glamours of the astral plane. these illusions are theoretical and intellectual in nature. 3. a group of people who are emerging out of those subject to glamour and illusion, and who are alive to the voice of the silence and to the demands of the soul. the complexity of the modern psychological problem lies in the fact that our race and period sees the synthesis of all the glamours and the emergence of the illusions of the mental plane. today we have aspirants at all stages of unfoldment, and find the masses recapitulating the different steps upon the evolutionary way, with the lowest laye

an see, is only for those who can penetrate beyond the angel into the place "where fire dwelleth" and where god, the presence, functions as a consuming fire and waits for the hour of total revelation. this is a symbolic rendering of a great truth. in the case of the individual initiate, the third initiation, the transfiguration, marks the consummation of the process. only glory then is seen: only the voice of the presence is heard and union with the past, the present and the future is reached. 9. the succumbing of the revelation to the prevailing illusion, its descent into the world of glamour, and its subsequent disappearance as a revelation and its emergence as a doctrine. but, in- 109- glamour: a world problem copyright 1998 lucis trust the meantime, humanity has been helped and led for

ALICE A BAILEY18 A TREATISE ON THE SEVEN RAYS VOLUME III ESOTERIC ASTROLOGY

temporarily quiescent, prior to gathering his forces for a renewed effort in scorpio or for the "quickening" of the spiritual life in virgo, according to which way the wheel is turning for the man. the sun "falls" in this sign because again neither the personality nor the soul dominates in the man who is a pure libran; a balance is achieved and thus they esoterically "tune each other out" neither the voice of the personality nor of the soul is heard particularly but, as the old commentary puts it "a gentle oscillation now proceeds. no strident note is heard; no violent colouring of the life affects (i know not how else to translate the original phrases) and no upsetting of the chariot of the soul" the significance of the place of the planets in this sign will emerge clearly in your conscio

herefore redundant; he omits saturn and because of this omission, esoterically speaking, the "door is not open" again, the keynotes of this sign convey their meaning clearly and there is no need for me to elucidate. on the ordinary wheel, the command goes forth in the following words which institute the activity of virgo "and the word said, let matter reign" later, upon the wheel of the disciple, the voice emerges from the virgin herself and she says "i am the mother and the child. i, god, i, matter am" ponder upon the beauty of this synthesis and teaching and know that you yourself have said the first word as the soul, descending into the womb of time and space in a far and distant past. the time has now come when you can, if you so choose, proclaim your identity with both divine aspects

r the word "having pervaded this whole universe with a fragment of myself, i remain" this trinity in manifestation knows itself as the transmitting one and says through the words of the christ "i, if i be lifted up, will draw all men unto me" this, through the attractive power which the transmitting one transmits. this trinity in manifestation knows itself to be the transforming agent and through the voice of the many chants the words "glory to god in the highest, on earth peace, goodwill to men" glory, peace and the will-to-good being the effects of the transmitted life of the transcendent one. finally, at the end of the age, it knows itself as the transfigured one and realises that the paean of the angels "glory to god in the highest" is the enunciation of its ultimate perfection and tri

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

he same time, the mystical trend of my life was steadily deepening; christ was an ever-present reality to me. i would go off on to the moors in scotland or wander away alone in the orange groves of mentone in the south of france or the hillsides of montreux on lake geneva and try to feel god. i would lie on my back in a field or by a rock and try to listen to the silence all around me and to hear the voice after the many voices of nature and within myself were stilled. i knew that behind all that i could see and touch there was a something that could not be seen but which could be felt and which was more real and more truly essential than the tangible. i had been brought up to believe in a god transcendent, outside his created world, inscrutable, unpredictable, often cruel (to judge from w

work. subconsciously i really never did believe in hell, and a lot of the men orthodox from the christian point of view, ought to have gone there. i intend no dissertation on death, but i would like to give here a definition of death which has always seemed to me to be adequate. death is "a touch of the soul which is too strong for the body; it is a call from divinity that brooks no denial; it is the voice of the inner spiritual identity saying: return to your centre, or source, for awhile and reflect upon the experiences undergone and the lessons learnt until the time comes when you return to earth for another cycle of learning, of progress and of enrichment. thus the rhythm and the interest of the work gripped me and i loved every minute of it in spite of the fact that my health was neve

fficulty i am encountering in writing this autobiography. one hot night in lucknow i could not sleep. i walked up and down my room and felt entirely desolate. i went out on to the broad verandah shrouded in flowering bougainvillaea but found nothing there but mosquitoes. i returned to my room and stood by my dressing table for a minute. suddenly a broad shaft of brilliant light struck my room and the voice of the master who had come to me when i was fifteen spoke to me. i did not see him this time but i stood in the middle of the room and listened to what he had to say. he told me not to be unduly troubled; that i had been under observation and was doing what he wanted me to do. he told me that things were planned and that the life work which he had earlier outlined to me would start, but

e hill and in me. then i heard a voice which said "there are some books which it is desired should be- 92- the unfinished autobiography copyright 1998 lucis trust written for the public. you can write them. will you do so" without a moment's notice i said "certainly not. i'm not a darned psychic and i don't want to be drawn into anything like that" i was startled to hear myself speaking out loud. the voice went on to say that wise people did not make snap judgments, that i had a peculiar gift for the higher telepathy and that what i was being asked to do embodied no aspect of the lower psychism. i replied that i didn't care, that i wasn't interested in any work of a psychic nature at all. the unseen person who was speaking so clearly and directly to me then said that he would give me time

ritual hierarchy of the planet. it is a school wherein true, occult obedience is developed. this occult obedience involves no obedience to me or any other head of the school or to any human being. no oaths of allegiance or personal pledges to any individual are requested or exacted from students in the arcane school. they are taught, however, prompt obedience to the dictates of their own soul. as the voice of that soul gets increasingly familiar it will eventually make them members of the kingdom of god and bring them face to face with christ. so in 1923 we started a school that was non-doctrinal, non-sectarian and based on the ageless wisdom that has come down to us from the very night of time. we started a school which had a definite purpose and a specific objective a school which was in

ALICE A BAILEY20 A TREATISE ON THE SEVEN RAYS VOLUME IV ESOTERIC HEALING

ch is mine. regard it as thine own and seek the cause of its appearance. let it appear to be thyself. discover thus the world of glamour, the world of deep illusion, the world of falsity. then learn that thou hast taken that which is not the goal of soul endeavour. and when that moment comes in each cycle and appearance of deception and of theft, a voice will then be heard. obey that voice. it is the voice of that within thyself which hears my voice a voice unheard by those who love to thieve. the order will go forth again and yet again "make restitution of the stolen goods. learn they are not for thee" at greater intervals will come that voice again "make restitution of the borrowed goods; pay back thy debt" and then, when all the lessons have been learnt, the voice once more will speak "

see, therefore, why the occult sciences lay the emphasis upon cyclic law, and why there is a growing interest in the science of cyclic manifestation. death appears frequently to be so purposeless; that is because the intention of the soul is not known; past development, through the process of incarnation, remains a hidden matter; ancient heredities and environments are ignored, and recognition of the voice of the soul is not yet generally developed. these are matters, however, which are on the very verge of recognition; revelation is on its way, and for that i am laying the foundation. i am anxious for you to grasp the teaching i have already given before we proceed to that which is explanatory or new. study it with care so that the theme of death can more surely and more sanely take shape

te consideration of the death of the physical body in its two aspects: that thought is the integrity of the inner man. he remains himself. he is untouched and untrammelled: he is a free agent as far as the physical plane is concerned, and is responsive now to only three predisposing factors: 1. the quality of his astral-emotional equipment. 2. the mental condition in which he habitually lives. 3. the voice of the soul, often unfamiliar but sometimes well known and loved. individuality is not lost; the same person is still present upon the planet. only that has disappeared which was an integral part of the tangible appearance of our planet. that which has been loved or hated, which has been useful to humanity or a liability, which has served the race or been an ineffectual member of it, sti

ng period of time. for many cycles of incarnations, a man is not a personality, he is just a. member of the mass. 2. the conscious identification of the soul with the personality, this stage is practically nonexistent. the aspect of the soul which is concealed within the sheaths is for a long, long period dominated by the life of those sheaths only making its presence felt through what is called "the voice of conscience" however, as time goes on, the active intelligent life of the person is gradually enhanced and coordinated by the energy which streams from the knowledge petals of the egoic lotus, or from the intelligent perceptive nature of the soul on its own plane. this produces eventually the integration of the three lower sheaths into one functioning whole. the man is then a personali

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

nderstand and occupy the child, are of no real moment. if these aspects of the child's life are rightly handled, then the truly wrong things, the infringements upon the rights of others, the encroachments of individual desire upon group requirements and conditions, and the hurting or damaging of others in order to achieve personal gain, will emerge in right perspective and at the right time. then the voice of conscience (which is the whisper of the soul) will not be deadened, and the child will not become anti-social. he only becomes anti-social when he has not met with understanding and therefore does not understand or when circumstances demand too much of him. you might inquire here, after considering these four types of atmosphere regarded as essential preliminary steps to the new educa

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

nd by all beings. prayer, focussed desire, meditation and focussed intention are the graded and sequential lessons which mankind has to learn. worship, or recognition of divine transcendence and divine immanence underlies all the mass recognition of spiritual potency. thus the meditation of the planet penetrates into that which lies beyond the planet and is fused and blended in a solar sense with the voice of him who has brought all into being, and with the will of him who is carrying all forms of his livingness towards the perfection which he purposes; in so doing, the great processes of redemption are furthered, to which all world saviours (in relation to humanity) are the symbol, the guarantee and the eternal testimony. in giving you these two meditations, i would remind all who underta

s instruction and the next. make the results of your reflection practical, and thus learn to know when to speak and when to be silent, remembering that the elimination of possessiveness and of self-reference will reduce speech to its spiritual essentials. your next incarnation holds for you a peculiar form of service, for which this life has been preparatory. it is related to speech, to words, to the voice, and to the creative power of sound; for the remainder of this life, the theme of much of your thinking should be concerned with the occult meaning of silence, of voiceless interludes and of the "spiritual retention of sound" this may, and probably will, manifest itself in an increase of voiced teaching of those you seek to help, but its quality will be different. the teaching of the one

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

onscious and which the conflict itself does not negate. is this a hard saying? i seek to indicate to you its basic truth if you will but ponder upon what i say with an open mind. the task of all aspirants and of all men of goodwill everywhere is to see that prolonged suffering does not undermine the present right and essential attitudes and that the chaos and clamour does not shut out response to the voice of the soul which has been speaking with increasing clarity for the past fourteen years. the- 69- the externalisation of the hierarchy copyright 1998 lucis trust stimulation which was set up and the light which was permitted to creep through after the last hierarchical conclave in 1925 has been real and effective. that meeting of the masters of the wisdom upon spiritual levels led to thr

irecting intelligence in whom man lives, and moves and has his being. the difficulties confronting the nations when the war is over may seem insuperable but given vision, goodwill and patience they can be solved. assuming that humanity will not rest until the aggressor nations are subdued, it will be necessary for the conquering democracies to be generous, merciful, understanding and attentive to the voice of the people as a whole. it is that voice (usually sound in its pronouncements) which must be evoked, recognised and listened to, and not the voices of the separative exponents of any ideology, of any form of government, religion or party. the objective of those who are entrusted with the straightening out of the world is not the imposition of democracy upon the entire world or to force

e witness of history is that always the appearance of man's necessity has been met with a divine revelation. the reason for this faith, innate in the human heart, is to be found in the fact of the nature of deity itself. the christian statement that "god is love" is founded on that deepest, recognised, spiritual fact. the expression of this divine characteristic can be summed up in the words from the voice of the silence "compassion is no attribute. it is the law of laws eternal harmony, alaya's self; a shoreless, universal essence, the light of everlasting right and fitness of things, the law of love eternal" to this everlasting compassion the cyclic appearance of the sun gods of the ancient myths, the world saviours and the avatars bear witness and are the guarantee. the wesak festival a

ne revelations have brought humanity to the point where (spiritually speaking) man's essential divinity is theologically recognised, where the brotherhood of man and the fatherhood of god are recognised ideals and where science has demonstrated the fact of an unfolding purpose and the existence of a fundamental, intelligent agent behind all phenomena. step by step man has been led through prayer, the voice of desire, through worship, the recognition of deity, through affirmation of the fact of human identity of nature with the divine, to a belief in the- 263- the externalisation of the hierarchy copyright 1998 lucis trust divinity of man. orthodox religion emphasises the divinity of the christ, and he himself has told us (and the new testament in many places emphasises it) that we also are

ose is brought into activity all focus through that centre of which we are each consciously a part, humanity itself. there are, therefore, three great spiritual centres on the planet: shamballa, the spiritual hierarchy, and humanity. there is definite biblical testimony to this highest of all centres, shamballa. at moments of crisis in the earthly life of christ we read that a voice spoke to him, the voice of the father was heard by him, affirming his sonship and setting the seal of approval upon his acts and work. at that moment a great fusion of the two spiritual centres the hierarchy and shamballa, the kingdom of god and the world of spirit was brought about, and thus spiritual energy was released on earth. we need to remember that the work of all world saviours and teachers is to act p

financial responsibility (a responsibility based on the spiritual values) would rapidly give them. with the exception of a few great far-sighted philanthropists, and of a mere handful of enlightened statesmen, churchmen and educators, this sense of financial responsibility is to be found nowhere. the time has now come when money must be re-valued and its usefulness channelled into new directions. the voice of the people must prevail, but it must be a people educated in the true values, in the significances of a right culture, and in the need for right human relations. it is therefore essentially a question of right education and correct training in world citizenship a thing that has not yet been undertaken. who can give this training? russia would gladly train the world in the ideals of co

ALICE A BAILEY24 A TREATISE ON THE SEVEN RAYS VOLUME V THE RAYS AND THE INITIATIONS

cause there is nothing in him to respond to it. he sees through the illusion to the reality behind and, knowing where he stands himself, there is naught in the appeal and the demand of these lunar lords to attract him. he stands midway between the pairs of opposites. in the realisation of the nature of this world of form, in a comprehension of the lives which compose it, and in an ability to hear the voice of the "formless one" above the strife of all the lower voices, comes the opportunity for the aspirant to escape from the dominance of matter. this is the true magical work, my brothers, the understanding of the sounds of all beings, and the ability to speak the language of the soul is the clue to the work. these faculties rightly used impose upon these lesser lives that control which wi

difference- 14- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust blotting out all form. then at the place of tension, and at that darkest point let the group see a point of clear cold fire, and in the fire (right at its very heart) let the one initiator appear whose star shone forth when the door first was passed. rule x. for applicants: the army of the voice, the devas in their serried ranks work ceaselessly. let the disciple apply himself to a consideration of their methods; let him learn the rules whereby the army works within the veils of maya. for disciples and initiates: the rules for work within the veils of maya are known and have been used. let the group widen all the rents within those veils and thus let in the light. let the army o

e voice, the devas in their serried ranks work ceaselessly. let the disciple apply himself to a consideration of their methods; let him learn the rules whereby the army works within the veils of maya. for disciples and initiates: the rules for work within the veils of maya are known and have been used. let the group widen all the rents within those veils and thus let in the light. let the army of the voice be no more heard and let the brothers onward move within the sound. then let them know the meaning of the o.m. and let them hear that o.m. as it is sounded forth by him who stands and waits at the very centre of the council chamber of the lord. rule xi. for applicants: let the disciple transfer the fire from the lower triangle to the higher and preserve that which is created through the

as a word. when a man perfectly empresses the a.u.m, he can then sound the o.m. with effectiveness from progressive points of tension, until the third initiation. then the effect of the o.m. is such that the personality as a separate identity disappears, the soul emerges in all its glory, and the first faint sound of the originating sound breaks upon the ear of the transfigured initiate. this is the voice referred to in the biblical account of the transfiguration. this voice says "this is my beloved son" the initiate registers the fact that he has been accepted by shamballa and has made his first contact with the planetary logos, the hierophant, the initiator at the third initiation, just as the christ, the master of all the masters, is the initiator and the hierophant at the first two in

group through the absorption of this fusing soul-form with a master's group, and finally he is absorbed into the master's ashram; there he, in concert with his group brothers in that ashram, is fused and blended with the hierarchy and hears the extension of the word, spoken originally by his soul: accepted as a group. later, much later, he participates at that august recognition which comes when the voice issues forth as annually it does from the centre at shamballa and the seal is set on the acceptance of the hierarchy, with all its new associates, by the lord of the world. this acceptance involves those initiates of the third degree who have been integrated more closely into the hierarchical life than ever before. this is the signal to them (and to their seniors who have heard it year a

n and having now the power to voice the three demands. this he can now do consciously and by the use of the dynamic will instead of making "application in triple form" as was the case before. this distinction is vital and significant of tremendous growth and development. the initiate has heard the word which came forth to him when he was irrevocably committed to hierarchical purpose. he has heard the voice from shamballa just as he earlier heard the voice of the silence and the voice of his master. occult obedience gives place to enlightened will. he can now be trusted to walk and work alone because he is unalterably one with his group, with the hierarchy, and finally with shamballa. the key to this whole rule lies in the injunction to the initiate that he add to his application three dema

ALICE BAILEY THE LABOURS OF HERCULES

ew names signify "united, and this is the status of hercules, the aspirant. he is soul and body unified. this was the problem to be wrestled with in the sign gemini. the at-one-ment of the lower with the higher self, of the mortal and the immortal aspects, is the objective. it was this problem that created the devious and prolonged search that hercules undertook, for he was at length attentive to the voice of nereus, the higher self, but sometimes under the illusion and glamor of the lower self. the duality which is emphasized in gemini rims through a large number of the mythological stories. we meet the same brothers again in romulus and remus, for instance, and in cain and abel, one brother dying and the other living. we meet the astrological symbol for gemini in the two pillars of mason

on of god. at first was silence deep. he uttered not a word or made a sound. beyond the gate the landscape stretched in contours fair and on the far horizon stood the temple of the lord, the shrine of the sun-god, the gleaming battlements. upon a hill nearby there stood a slender fawn. and hercules, who is a son of man and yet a son of god, both watched and listened and, listening, heard a voice. the voice [78] came out from that bright circle of the moon which is the home of artemis. and artemis, the fair, spoke words of warning to the son of man "the doe is mine, so touch it not" she said "for ages long i nurtured it and tended it when young. the doe is mine and mine it must remain" then into view diana sprang, the huntress of the heavens, the daughter of the sun. leaping on sandalled fe

er, he chanted loud "into the northern darkness i was led, and found no doe. into the deep dark woods i fought my way, but found no doe; and over dreary plains and arid wilderness and deserts wild, i struggled towards the doe, yet found it not. at each point reached, the maidens turned my steps, but still i did persist and now the doe is mine! the doe is mine "not so, o hercules" came to his ears the voice of one who stands close to the great presiding one within the council chamber of the lord "the doe belongs not to a son of man, e'en though a son of god. carry the doe to yonder distant shrine, where dwell the sons of god and leave it there with them "why so, o teacher wise? the doe is mine; mine by long search and travel, and mine likewise because i hold the doe close to my heart "and a

on and slaughtered it "again, o hercules, you slew a lion. again you strangled him. the lion and serpents must be slain again and once again. well done, my son, go rest in peace with those you have [100] released from fear. labor the fifth is over and i go to tell the great presiding one, who sitteth waiting in the council chamber of the lord. rest thou in peace" and from the council chamber came the voice: i know. the tibetan (djwhal khul) the number five in the fifth sign, leo, hercules performs that one of his labors which is the best known historically, for the slaying of the nemean lion has always been associated with hercules, though it is interesting to note that this famous labor has no relation to the lion's skin which hercules always wore. that was the skin of the lion that he sl

en, that stands upon hydra, the serpent, and pecks at it. it has nine stars, again the number of initiation. the old testament started with a raven, the new testament starts with a dove. experience starts with the bird of matter and ends with the bird of spirit. it is interesting to note that in aquarius, the consummating sign to leo, we find cygnus, the swan, the symbol of the bird of spirit. in the voice of the silence we read "and then thou canst repose between the wings of the great bird. aye, sweet to rest between the wings of that which is not born, nor dies, but is the aum throughout eternal ages. and in a footnote h.p.b, referring to the bird or swan, quotes "says the rig-veda. the syllable a is considered to be the bird hamsa's right wing, u its left, and m its tail (the chakras b

the mount of initiation and the mount of transfiguration by many hundreds of disciples. in the meantime, the lion of the personality has to be dealt with and the cave entered. in the symbolism of the scriptures of the world, the most momentous happenings are enacted in one of two places: in [110] the cave or on the mountain. the christ is born in the cave; the personality is overcome in the cave; the voice of the lord is heard in the cave, the christ consciousness is nurtured in the cave of the heart, but after the cave experiences the mountain of transfiguration is climbed, the mount of- 64- the labours of hercules crucifixion is achieved, to be succeeded finally by the mountain of ascension. i would like here to give the technical, perhaps more scientific, interpretation of this cave whi

APOCRYPHON OF JOHN

not her consort who came to her, but he came to her through the pleroma in order that he might correct her deficiency. and she was taken up not to her own aeon but above her son, that she might be in the ninth until she has corrected her deficiency "and a voice came forth from the exalted aeon-heaven 'the man exists and the son of man' and the chief archon, yaltabaoth, heard (it) and thought that the voice had come from his mother. and he did not know from where it came. and he taught them, the holy and perfect mother-father, the complete foreknowledge, the image of the invisible one who is the father of the all (and) through whom everything came into being, the first man. for he revealed his likeness in a human form "and the whole aeon of the chief archon trembled, and the foundations of

ARADIA GOSPEL OF THE WITCHES

or in the former we are not told that it was thebreathing of the god air(who was the inspiring soul of ancient music, and the bellariaof modernwitch-mythology) on the dried filament of the tortoise, which suggested to hermes the making aninstrument wherewith he made the music of the spheres and guided the course of the planets. as formrs. browning, she leaves out syrinxaltogether, that is to say, the voice of the nymph still lingeringin the pipe which had been her body. now to my mind the old prose narrative of these myths ismuch more deeply poetical and moving, and far more inspired with beauty and romance, than arethe well-rhymed and measured, but very imperfect versions given by our poets. and in fact, suchwant of intelligence or perception may be found in all the classic poems, not onl

r, and gave her the power that when she had beeninvoked. having done some good deed. she gave her the power to gratify those who had conjuredher by granting her or him success in love:t o bless or curse with power friends or enemies [to do good or evil].t o converse with spirits.t o find hidden treasures in ancient ruins.t o conjure the spirits of priests who died leaving treasures.t o understand the voice of the wind.t o change water into wine.t o divine with cards.t o know the secrets of the hand (palmistry).t o cure diseases.t o make those who are ugly beautiful.t o tame wild beasts.whatever thing should be asked from the spirit of aradia, that should be granted unto those whomerited her favour.and thus must they invoke her:thus do i seek aradia! aradia! aradia! 8 at midnight, at midnig

BELL CHRISTOPHER PAUL TSIU MARPO THE CAREER OF A TIBETAN PROTECTOR DEITY

xhibit the specific attributes of the particular deity possessing them. de nebesky-wojkowitz provides a vivid account of this feature: many mediums, mostly at the beginning of the trance, show also a behaviour characteristic of the deity who took possession of their body. thus a medium of rdo rje shugs ldan [dorj shukden] produces the gurgling sound of a man in the agony of suffocation said to be the voice of the abbot bsod nams grags pa [s nam drakpa] who killed himself by stuffing a ceremonial scarf into his throat; the oracle-priest of skar ma shar [karmashar, who sometimes becomes possessed by bya khri mig gcig po [jatri mikchikpo "the one-eyed with the bird-throne, will keep only one eye open for the duration of his trance; the spirit of slob dpon [lop n, the crippled adversary of the

BLAVATSKY H P ANTHROPOGENESIS

em to the benefit of the new one. thus man was transformed into the darkness of a material hell; his divine consciousness, obtained from his indwelling principle (the manasa, or the incarnated deva, became the glaring flames of the infernal region; and our globe that hell itself. pippala, haoma, the fruit of the tree of knowledge, were denounced as the forbidden fruit, and the "serpent of wisdom" the voice of reason and consciousness, remained identified for ages with the fallen angel, which is the old dragon, the devil (vide part ii "the evil spirit, who, or what) the same for the other high symbols. the svastica, the most sacred and mystic symbol in india, the "jaina-cross" as it is now called by the masons, notwithstanding its direct connection, and even identity with the christian cros

rogenitors of our five physical senses, and hence are directly connected (in an occult way) with them. these physical senses pertain even to a lower creation than the one called in the puranas pratisarga, or secondary creation "liquid fire proceeds from indiscrete fire" says an occult axiom "the circle is the thought; the diameter (or the line) is the word[[vol. 2, page] 107 bath-kol, daughter of the voice. and their union is life" in the kabala, bath-kol is the daughter of the divine voice, or primordial light, shekinah. in the puranas and hindu exotericism, vach (the voice) is the female logos of brahma- a permutation of aditi, primordial light. and if bath-kol, in jewish mysticism, is an articulate praeternatural voice from heaven, revealing to the "chosen people" the sacred traditions

ter half of which becomes immortal in its individuality, by reason of its fifth principle being called to life by the informing gods, and thus connecting the monad with this earth. this is pollux; while castor represents the personal, mortal man, an animal of not even a superior kind, when unlinked from the divine individuality "twins" truly; yet divorced by death forever, unless pollux, moved by the voice of twinship, bestows on his less favoured mortal brother a share of his own divine nature, thus associating him with his own immortality. such is the occult meaning of the metaphysical aspect of the allegory. the widely spread modern interpretation of it- so celebrated in antiquity, plutarch tells us* as symbolical of brotherly devotion- namely, that it was an image borrowed from the spe

y of thy wisdom. and they shall bring thee down to the pit" or earth-life. the origin of the "prince of tyrus" is to be traced to, and sought in[[vol. 2, page] 493 the real meaning of the cherub. the "divine dynasties" of the iniquitous atlanteans, the great sorcerers (see last comments, on stanza xii, verses 47- 49. there is no metaphor in the words of ezekiel, but actual history, this time. for the voice in the prophet, the voice of the "lord" his own spirit, which spake unto him, says "because thou hast said 'i am a god, i sit in the seat of god(s (divine dynasties, in the midst of the seas' yet thou art a man. behold thou art wiser than daniel; there is no secret that they can hide from thee: with thy wisdom. thou hast increased thy riches, and thine heart is lifted up because of thy r

heavenly man" in pymander, or to the fallen angels, who are accused of having fallen through pride on account of the great beauty and wisdom which became their lot. there is no metaphor here, except in the preconceived ideas of our theologians, perhaps. these verses relate to the past and belong more to the knowledge acquired at the mysteries of initiation than to retrospective clairvoyance! says the voice, again "thou hast been in eden, the garden of god (in the satya yuga) every precious stone was thy covering. the workmanship of thy tabrets and thy pipes was prepared in thee in the day thou was created. thou art the anointed cherub. thou hast walked up and down in the midst of the stones of fire. thou wast perfect in thy ways from the day that thou wast created, till iniquity was found

in the waters of wisdom "water being the body of nara (vayu. hence arises the statement that for 10,000 years they remained in austerity "in the vast ocean; and are shown emerging from it. ea, the god of wisdom, is the "sublime fish" and dagon or oannes is the chaldean man-fish, who emerges from the waters to teach wisdom[[vol. 2, page] 496 the secret doctrine. lower descends into, and listens to the voice of its animal soul full of selfish and sensual desires; and herein is contained the mystery of an adept's as of a profane man's life, as also that of the post-mortem separation of the divine from the animal man. the ramayana- every line of which has to be read esoterically- discloses in magnificent symbolism and allegory the tribulations of both man and soul "within the body, in the mids

BLAVATSKY H P COSMOGENESIS

divine thought. 61- stanza iii- the awakening of kosmos. 62 the great vibration. 63 nature's symbols. 65 the power of numbers. 67 the logoi and the dragon. 73 the astral light. 75 primeval radiations from unity. 79 the web of being. 83 conscious electricity: fohat. 85- stanza iv- the septenary hierarchies. 86 the sons of the fire. 86 the vehicle of the universe- the dhyan chohans. 89 the army of the voice. 93 speech and mind. 95 the ogdoad and the heptad. 99 the stellar "sons of light. 103- stanza v- fohat: the child of the septenary hierarchies. 106 the fiery whirlwind and the primordial seven. 106 they produce fohat. 108 the correlation of the "gods. 113 evolution of the "principles" of nature. 119 the mystery of the fire. 121 the secret of the elements. 123 the square of the tabernacle

five. then the three, the one, the four, the one, the five- the twice seven the sum total. and these are the essences, the flames, the elements, the builders, the numbers, the arupa, the rupa, and the force of divine man- the sum total. and from the divine man emanated the forms, the sparks, the sacred animals, and the messengers of the sacred fathers within the holy four. 4. this was the army of the voice- the divine mother of the seven. the sparks of the seven are subject to, and the servants of, the first, the second, the third, the fourth, the fifth, the sixth, and the seventh of the seven. these "sparks" are called spheres, triangles, cubes, lines, and modellers; for thus stands the eternal nidana- the oeaohoo, which is[[vol. 1, page] 31 the secret doctrine. 5 "darkness" the boundless

servants of, the first, the second, the third, the fourth, the fifth, the sixth, and the seventh of the seven. these "sparks" are called spheres, triangles, cubes, lines, and modellers; for thus stands the eternal nidana- the oeaohoo, which is[[vol. 1, page] 31 the secret doctrine. 5 "darkness" the boundless, or the no-number, adi-nidana svabhavat- i. the adi-sanat, the number, for he is one. ii. the voice of the lord svabhavat, the numbers, for he is one and nine. iii. the "formless square" and these three enclosed within the[[diagram] are the sacred four; and the ten are the arupa universe. then come the "sons" the seven fighters, the one, the eighth left out, and his breath which is the lightmaker. 6. then the second seven, who are the lipika, produced by the three. the rejected son is

els, and of the three he founded his dwelling, as it is said, he makes his angels spirits and his servants fiery flames" which words "founded his dwelling" show clearly that in the kabala, as in india, the deity was considered as the universe, and was not, in his origin, the extra-cosmic god he is now[[vol. 1, page] 93 the potency of speech and sound. stanza iv- continued. 4. this was the army of the voice- the divine septenary. the sparks of the seven are subject to, and the servants of, the first, second, third, fourth, fifth, sixth, and the seventh of the seven (a. these("sparks) are called spheres, triangles, cubes, lines, and modellers; for thus stands the eternal nidana- the oiha- hou (the permutation of oeaohoo (b (a) this sloka gives again a brief analysis of the hierarchies of the

he oiha- hou (the permutation of oeaohoo (b (a) this sloka gives again a brief analysis of the hierarchies of the dhyan chohans, called devas (gods) in india, or the conscious intelligent powers in nature. to this hierarchy correspond the actual types into which humanity may be divided; for humanity, as a whole, is in reality a materialized though as yet imperfect expression thereof. the "army of the voice" is a term closely connected with the mystery of sound and speech, as an effect and corollary of the cause- divine thought. as beautifully expressed by p. christian, the learned author of "the history of magic" and of "l'homme rouge des tuileries" the word spoken by, as well as the name of, every individual largely determine his future fate. why? because "when our soul (mind) creates or

habets, every letter has its occult meaning and its rationale; it is a cause and an effect of a preceding cause and a combination of these very often produces the most magical effect. the vowels, especially, contain the most occult and formidable potencies. the mantras (esoterically, magical rather than religious) are chanted by the brahmins and so are the vedas and other scriptures. the "army of the voice" is the prototype of the "host of the logos" or the "word" of the sepher jezirah, called in the secret doctrine "the one number issued from no-number- the one eternal principle. the esoteric theogony begins with the one, manifested, therefore not eternal in its presence and being, if eternal in its essence; the number of the numbers and numbered- the latter proceeding from the voice, the

BLUE EQUINOX

er dcxxiii: de thaumaturgia. a statement of certain ethical considerations concerning magick. liber lxxiii: the urn. this is the sequel to the temple of solomon the king and is the diary of a magus. this book contains a detailed account of all the experiences passed through by the master therion in his attainment of this grade of initiation, the highest possible to any manifested man. liber lxxi: the voice of the silence by h.p. blavatsky, with an elaborate commentary by frater o.m. frater o.m, 7 =48, is the most learned of all the brethren of the the equinox 14 order; he has given eighteen years to the critical study of this masterpiece. liber xxi. the classic of purity: by ko hsuen. a new translation from the chinese by the master therion. liber aleph cxi. the book of wisdom or folly. an

) gives the initiated chinese system of mysticism. tannh user, by a. crowley. an allegorical drama concerning the progress of the soul; the tannh user story slightly remodelled. the equinox 20 the upanishads (s. b. e. series) the classical basis of vedantism, the best-known form of hindu mysticism. the bhagavad-gita. a dialogue in which krishna, the hindu .christ, expounds a system of attainment. the voice of the silence, by h.p. blavatsky, with an elaborate commentary by frater o.m. frater o.m, 7 =48, is the most learned of all the brethren of the order; he has given eighteen years to the study of this masterpiece. raja yoga, by swami vivekananda. an excellent elementary study of hindu mysticism. his .bhakti yoga. is also good. the shiva samhita. an account of various phyiscal means of as

o his magical son. liber x. liber porta lucis. this book is an account of the sending forth of the master by the a.a. an an explanation of his mission. liber tzaddi vel hamus hermeticus sub figur xc. an account of initiation, and an indication as to those who are suitable for the same. the equinox 28 liber cdxviii. liber xxx rum vel s culi, being of the angels of the thirty aethyrs the vision and the voice. besides being the classical account of the thirty thyrs and a model of all visions, the cries of the angels should be regarded as accurate and the doctrine of the function of the great white brotherhood understood as the foundation of the aspiration of the adept. the account of the master of the templi should in particular be taken as authentic. the instruction in the 8th thyr pertains

joys on earth: certainty, not faith, while in life, upon death; peace unutterable, rest, ecstasy; nor do i demand aught in sacrifice. is this not better than the death-in-life of the slaves of slave- gods, as they go oppressed by consciousness of .sin. wearily seeking or simulating wearisome and tedious .virtues? with such, we who have accepted the law of thelema have nothing to do. we have heard the voice of the star- goddess .i love you! i yearn to you! pale or purple, veiled or voluptuous, i who am all pleasure and purple, and drunkenness of the innermost sense, desire you. put on the wings, and arouse the coiled splendour within you: come unto me. and thus she ends .sing the rapturous love-song unto me! burn to me perfumes! wear to me jewels! drink to me, for i love you! i love you! i

with the lotus of the spirit, do thou inebriate my life with thy madness, that she leap at my passing. 47. bid thy maidens who follow thee bestrew us a bed of flowers immortal, that we may take our pleasure thereupon. bid thy satyrs heap thorns among the flowers, that we may take our pain thereon. let the pleasure and pain be mingled in one supreme offering unto the lord adonai! 48. also i heard the voice of adonai the lord the desirable one concerning that which is beyond. 49. let not the dwellers in thebai and the temples thereof prate ever of the pillars of hercules and the ocean of the west. is not the nile a beautiful water? 50. let not the priest of isis uncover the nakedness of nuit, for every step is a death and a birth. the priest of isis lifted the veil of isis, and was slain by

us serpent, and the poison of the fang was established in him and his seed even for ever and for ever. 57. o thou serpent apep, my lord adonai, it is a speck of minutest time, this travelling through eternity, and in thy sight the landmarks are of fair white marble untouched by the tool of the graver. therefore thou art mine, even now and for ever and for everlasting. amen. 58. moreover, i heard the voice of adonai: seal up the book of the heart and the serpent; in the number five and sixty seal thou the holy book. as fine gold that is beaten into a diadem for the fair queen of pharaoh, as great stones that are cemented together into the pyramid of the ceremony of the death of asar, so do thou bind together the words and the deeds, so that in all is one thought of me thy delight adonai. 5

BOOK OF JASHAR

one kingdom, and they have no one else to set them straight, like a man alone in the wilderness. they can go wrong forever if they are not divided. so each father today will become the patriarch of a separate nation, with its own language for laws and prayers. and henceforth, any nation that sinks into such folly may be destroyed by its neighbors" thus the kingdom of the noahites was dissolved by the voice of god, for they then ignored each other's commands and all returned to their homes. on the road to hebron, abram had a vision of endless wars. so he turned to god and asked "must all that is good in a nation be destroyed because of one error" then god relented and said "the elders of each nation should learn from other nations, even as they teach their own wisdom to their children. let

BOOK T

paths; of these, three fall below the right branch for aleph, men, and shin, seven above the central branch for the double 59 the high priestess the priestess of the silver star gimel moon 60 the empress the daughter of the mighty ones dalet venus 61 the emperor sun of the morning, chief among the mighty heh aries 62 the hierophant the magus of the eternal vau taurus 63 the lovers the children of the voice; the oracles of the mighty gods zain gemini 64 the chariot the child of the powers of the waters; the lord of the triumph of light chet cancer 65 fortitude the daughter of the flaming sword tet leo 66 the hermit the magus of the voice of power, the prophet of the eternal yod virgo 67 the wheel the lord of the of fate forces of life koph jupiter 68 justice the daughter of the lords of tru

BUDGE E

shall come forth by day, and he shall be able to journey during the night to the divisions of the great double city" the texts which describe the duties of the gods in the lower register read- p. 36"[those who are in this picture give unto this great god the seasons] and the years which are in their hands. when this great god hath made speech with them, they answer him, and they have life through the voice of this great god, and their throats draw in breath, for when he crieth to them he ordereth them what they are to do, and he appointeth to them green herbs in abundance in their field. and they supply with the green herbs of urnes the gods who are in the following of ra, and they make offerings of water to the spirits by the command of this great god, and they kindle flames of fire in or

h is written at each end of the oval as "the horizon) of the hidden country of sekri, which guardeth the hidden body (or, flesh" this mysterious oval is supposed to rest upon the bodies of two man-headed lion sphinxes set tail to tail; of these, however, only the heads and fore quarters p. 94 appear, one at each end of the oval. each sphinx is called af, and he is said "to have his existence from the voice of the great god" and "his work is to keep ward over his image" within the oval already described is stretched out at almost full length on the ground a monster serpent (see pp. 99, 103, which has two snakes' heads at one end of his body, and a bearded human head at the other (see 99; the text above his snakes' heads is mutilated, and all that can be made out satisfactorily are the words

xt which refers to the oval reads- p. 95 click to view the kingdom of seker. p. 97 "the image which is in this picture is in thick darkness. the dawn in the horizon which belongs to this god [cometh] from the eyes of the heads of the great god, whose flesh sendeth forth light, and whose legs are bent round, the great god who keepeth ward over the flesh of sekri, who is on his sand, his own image. the voice of this horizon is heard in this hour after this great god hath passed them by, like unto the sound of the roarings which are in the heights of heaven when they are disturbed by a storm" on the left of the horizon (see p. 95) of sekri is the serpent tepan, who liveth by the voice of the primeval gods of the earth. he cometh forth and he goeth in, and he presenteth the offerings made to t

lleth through this city, being provided with [his] boat, on the water; be worketh the paddle in this country towards the place of the body of osiris "the majesty of this great god [speaketh to] the gods who are in this country when he arriveth at these houses which are hidden, and which contain the image of osiris. this god crieth [to the hidden forms which p. 118 are in them, and they hearken to the voice of this god, and then he passeth them by" click to view the four kings of the south. in the abode of osiris are sixteen gods in mummied forms. the first four are bearded, and wear the menat and the white crown, and each is described by the title suten, i.e "king of the south" the second four are bearded, and are described as heteptiu, the third four are bearded, and wear the menat and th

r secret things with your crowns, may your appointed rites be paid to you, may your sacrifices of propitiation be made to you, and give to the gods their mouth. avenge ye me in [this] land, and hack in pieces the serpent apep, o ye kings of the south, ye heteptiu, ye kings of the north, and ye spirits, who dwell in [this] land "those who are in this picture stand up in their places, and they hear the voice of the great god, the lord of the dead body, that is to say, khepera in his own flesh. in the act of guarding" of the serpent of many faces it is said "of him who is in this picture, with his tail in his mouth, his work is to rise up with this image, to journey to the west in his form, and to travel to every place of the tuat. through the voice of ra it is that the figures who are in him

ce where are his bodies in the tuat, o ye who live on your, whose hearts live on their food, who send forth light in the darkness which surroundeth you, who have the mastery over your red crowns, who partake in content of the offerings made to you, let them travel in my following, let my soul be with me, let me rest (or, unite myself) to my bodies, and let me pass by you in peace. these gods hear the voice of ra every day, and they have their life through his voice. the work which they have to do in the tuat is to convey along souls, and to accompany the shades of the dead click to view "the serpent am-khu and the heads of the four children of horus" p. 135 and to make provisions for spirits [and to find for them] water" 13. the monster serpent am-khu, with his head raised from the ground

CASE PAUL F THE BOOK OF TOKENS

he number of sod ha-pehooluth, s v d h p o v l v th "secret of all spiritual activities, the name of the path of wisdom corresponding to teth [95] the meditation on yod* iam the creative hand, which fashioneth the worlds and establisheth the spheres, while yet the primal fire circleth untrammeled in the womb of space. that fashioning is not as the handiwork of man. it is my self-utterance through the voice of vision. by it i declare myself. yea, i utter myself as the father of all, and from my fatherhood is the brotherhood of all creatures. therefore do the wise see in the letter yod the fatherhood of chokmah, the unbounded wisdom which establisheth all. that father, ab, am i, the source of all; one. in mine inmost being, two in my self-utterance, and three in my union with my divine manif

ded by the illusion of separateness become clear channels for the outpouring of my will, until all the follies of "thine" and "mine" are cleared out by the irresistible downpouring of my power. in the numeration of guph, canst thou see the spiralling light-power working through the mouth of the eternal, when lightning flashes, thunder roars, and thunder hath been from time immemorial a symbol for the voice of god. so is thy body, o aspirant, more, far more, than an earthen clod. it is gimel, token of the intelligence that uniteth thee with the crown; it is vav, the nail that joineth thee to the paternal wisdom; and it is truly peh, the mouth of the lord, for in guph are the letters which uniteth thee forever with the kingdom [198] e p i l o g o s yet is all this naught but words. without t

CHAOS MAGICK AND LUCIFERISM

iptions of the essence of babalon that could be described. the ritual itself is opened with the quadriga sexualis banishing ritual and leads into the invoking of the force of darkness. the temple itself would be decorated in images of death, skulls and bones and a large black coffin in which one of the female magicians would be laying. it begins with the priest of thanatos invoking: now listen to the voice of thanatos known to men as the face of death, whom they worship with howling and shattering teeth. all the while a funerary drum beats and calls forth the dead. soon, the congregation throws human bones and grave soil within the coffin, which is soon closed. the celebrants then meditate on among other things, their own death, and understanding that physical death is a natural function o

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

ericans believed that the rejection of conjure practices and the overall improvement of literacy for black people were related "education c has thrown the ban of disrepute upon witchcraft and conjuration" wrote charles chesnutt. and the black female author octavia rogers albert used an anecdote in her bestselling treatise on slavery, the house of bondage, to condemn magical beliefs. appropriating the voice of her christian narrator, albert admonished her readers "yes, the vice of black magic page 80 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 voudouism which is practiced among the colored people is the result of ignorance and slavery. they will, in the course of time, ignore such doctrine, for they are being educated, and the time will come

COSIMANO CHARLES ELEMENTARY PSIONICS

matter if the box is on the receiving or transmitting end. as long as his picture sits in the can, just like prince albert (i've always wanted to tell that joke, his energy field is going to be locked into whatever comes in or goes out of the instrument, just as if his phone were laying off the hook with someone talking on the other end. as long as the phone is off the hook and the line is open, the voice is going to come out. when a rate is taken, that rate becomes in itself a representational link with the portion of the energy field that you are working on so now you have links not only with uncle eustace but also with that portion of his field which is causing the annoying twitch in the first place. in fact, if you were to leave this rate on with eustace's picture the amplifying effec

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

tic form of government, and our firm resolve to adhere to. the old goddess of democracy routine."24 the manipulation around roosevelt was coordinated by bernard baruch and that front for the global elite, the council on foreign relations (cfr. baruch was chairman of the war industries board during world war i and was among the 'advisors' who negotiated the german reparations at versailles. he was the voice in roosevelt's ear, as he had been for many presidents. the council on foreign relations devised the plan to antagonise japan to such a degree that they would attack the united states. at the forefront of this was roosevelt's secretary of war, henry stimson, a founder of the cfr. in his diary he wrote "we face the delicate question of diplomatic fencing to be done so as to be sure japan

nd michael collins piper's superb expose, final judgement. the missing link in the jfk assassination conspiracy. see bibliography. 10 israel shahak, jewish history, jewish religion- the weight of three thousand years (pluto press, london, 1994) 11 john george and laird wilcox, nazis, communists, klansmen and others on the fringe (prometheus books, new york, 1992) p285 12 "the board of deputies is the voice of the jewish community, published by the board of deputies of british jews, tavistock square, london wc1 oez. 13 what price israel? p213-214 14 among these escapees who fled to south america was likely to have been hitler. dr robert dorion, the director of forensic dentistry in montreal, compared the teeth on the photographs of hitler's alleged "corpse" and those of the man himself. he

former contract agent for the cia in angola and a number of researchers claim that jonestown was used as a cover to train 'rebels' for the cia covert operations in angola. there are other cia connections to the jonestown massacre. richard dwyer, the deputy head of the us embassy in guyana and the local cia chief, was known to be involved. on a tape recorded at jonestown when the violence flared, the voice of jim jones can be heard shouting "get dwyer out of here. by his own admission, dwyer was seen stripping the dead of their wallets and other identification on the orders of zbigniew brzezinski, a founder of the trilateral commission and then jimmy carter's national security advisor.1 the people's temple members were active in their support of the guyana president, forbes burnham, who op

DAVID ICKE CHILDREN OF THE MATRIX

the master who knows the white or the black, but only the white master may control and bind them while in the flesh "seek not the kingdom of shadows, for evil will surely appear, for only the master of brightness shall conquer the shadow of fear "know ye, o my brother, that fear is an obstacle great; be master of all in the brightness, the shadow will soon disappear. hear ye, and heed my wisdom, the voice of light is clear, seek the valley of shadow and light only will appear" within that passage, whatever its origin may be, you have the story of life on earth over hundreds of thousands of years and the source of those who control the world today. the leading politicians, banking and business leaders, media owners, the shape-shifters 135 and heads of the military are the anunnaki-serpents

frequency the same will happen among those in power today. when it does, can i be wherever the windsors are, please "seek not the kingdom of shadows, for evil will surely appear, for only the master of brightness shall conquer the shadow of fear..know ye, o my brother, that fear is an obstacle great; be master of all in the brightness, the shadow will soon disappear. hear ye, and heed my wisdom, the voice of light is clear, seek the valley of shadow and light only will appear" those who dabble in what has become known as the "occult" open themselves to manipulation by the lower fourth dimension, that home for many misguided, malevolent, entities, and the origin of the legends and tales of demons and "evil" 142 children of the matrix spirits. in fact, the word "occult" has been given an un

s] were tied with string..now five horrid and frightening figures, bloodstained and mumbling, approached him and threw themselves down in prayer. after an hour sounds of weeping were heard, the funeral pyre started to burn, and his clothes were consumed. from the flames of this fire a huge and almost transparent form arose, while the five prostrate figures went into terrible convulsions. now came the voice of an invisible hierophant [priest] booming from somewhere below."7 john a. keel points out that historical records say the priests claimed to have the ability to communicate with other-dimensional beings, and that the kings and emperors, including people like julius caesar and napoleon, met with strange beings who materialised and dematerialised. the same goes with today's leaders who c

esearchers have been trying to say for so long. but they have immediately been dubbed "anti-semitic" and face campaigns to have their public meetings cancelled or their books banned. i have not been denying, never have, that there was widespread and unimaginable suffering by jewish people (and gypsies and communists) in nazi germany. my point has been that the jewish hierarchy, which claims to be the voice of every jewish person on the planet, has sickeningly exploited that suffering to serve the agenda of their illuminati controllers, like the rothschilds and the canadian gangster family, the bronfmans. to expose the exploitation of the mass of jewish people by the few is, according to the agents of that hierarchy and the non-jewish juveniles who serve them, to be "anti-semitic. well norm

DAVID ICKE THE BIGGEST SECRET

adherent to the hebrew religion.who else was supposed to be a judean who became a roman? josephus, the pseudonymfor piso, who wrote the gospels! st paul, it is said, encouraged the persecution of theearly christians, but had a conversion on the road to damascus when jesus miraculouslyappeared to him and asked: why do you persecute me? however, paul had threeversions of his story. in one he heard the voice of jesus speak to him (acts 9:7. inanother he saw a great light, but without the voice (acts 22:9. and in the third, he hasjesus giving him instructions about his future mission (acts 26:13. paul was the creationof pliny the younger (military name, maximus) and justus piso.10 they introduced intopauls story many of their friends and associates, and characters from the familys history.for

d in a barn. who officially found thisman? only edwin stanton who, of course, identified him immediately as booth.14 at theconspiracy trial into lincolns death in indianapolis in june 1865, some of the people195named as directly involved were: lord palmeston, the british prime minister and 33rddegree freemason who died in that same year; john wilkes booth, 33rd degreefreemason; judah p. benjamin, the voice of the london freemason bankers whoordered the assassination; and jacob thompson, a former secretary for the interior, whowithdrew $180,000 from the bank of montreal in canada to bankroll the operation. theknights of the golden circle were also exposed and albert pike decided to change theirname. he called them. the ku ux klan, the white-robed satanists who have terrorisedthe black peopl

yrds senateappropriations committee. leahy and byrd played out a public game of opposingeach other while actually working together to the same goals. the same masqueradegoes on in the parliaments of the world every day. byrd, a cocaine addict,15 oftenbragged to safe people of how he mind controlled president jimmy carter while hewas carters confidant and advisor. the hypnotic voice of byrd became the voice ofgod to a praying and meditating carter who faithfully followed the guidance hebelieved was divine.16cathys torture and mind control was inflicted at many government establishmentsaround the states, including the nasa space and rocket centre at huntsville, alabama,where she and later her daughter, kelly, were used for pornographic films. y es- man onthe moon, space shuttle- nasa does al

DEMONIC BIBLE

prince, appearing in the shape of a mighty raven at first before the exorcist; but after he taketh the image of a man. he teacheth the art of astronomy, and the virtues of herbs and precious stones. he governeth 26 legions of spirits; and his seal is this, which is, etc (37) phenex- the thirty-seventh spirit is phenex (or pheynix. he is a great marquis, and appeareth like the bird phoenix, having the voice of a child. he singeth many sweet notes before the exorcist, which he must not regard, but by-and-by he must bid him put on human shape. then he will speak marvellously of all wonderful sciences if required. he is a poet, good and excellent. and he will be willing to perform thy requests. he hath hopes also to return to the seventh throne after 1,200 years more, as he said unto solomon

, or caim. he is a great president, and appeareth in the form of the bird called a thrush at first, but afterwards he putteth on the shape of a man carrying in his hand a sharp sword. he seemeth to answer in burning ashes, or in coals of fire. he is a good disputer. his office is to give unto men the understanding of all birds, lowing of bullocks, barking of dogs, and other creatures; and also of the voice of the waters. he giveth true answers of things to come. he was of the order of angels, but now ruleth over 30 legions of spirits infernal. his seal is this, which wear thou, etc (54) murmur, or murmus. the fifty-fourth spirit is called murmur, or murmus, or murmux. he is a great duke, and an earl; and appeareth in the form of a warrior riding upon a. gryphon, with a ducal crown upon his

hasa oiada! das tarinuta mireca ol tahila dodasa tolahame caosago homida: das berinu orocahe quare: micama! bial! oiad; aisaro toxa das ivame aai balatima. zodacare od zodameranu! od cicale qaa! zodoreje, lape zodiredo noco mada, hoathahe saitan (dee) oh you sons of fuy and daughters of the just which sit upon 24 seats vexing all creatures of the earth with age; which have under you 1,636. behold the voice of god, the promise of him which is called amongst you fury, or extreme justice. move and shew yourselves. open the mysteries of your creation. be friendly unto me for i am the servant of the same, your god, the true worshipper of the highest (lavey) o ye sons and daughters of mildewed minds, that sit in judgement of the inquities wrought upon me- behold! the voice of satan; the promise

DIABOLUS

eave a lonely song, comes a whispering hiss of the past and future. in blood this name is recalled, spiraling in the back of the spine through the brain of man. the rahab daemon, who has fallen forth into the oceans and long since transformed in the coiling dragon of timeless being, emerged leviathan! unto the deserts of dendain does behemoth dwell, now a beast of gigantic stature, who listens to the voice of the adversary, the will inspiring force of motion and evolution. rivers of blood flow that flowers may grow from their nourishment of the soil, that the sun and the moon capture a pleasure filled garden, knowing of the demonium of the earth beneath the surface the nurturing of the horned spirit of the sun and the moon. leviathan represents a subconscious source of power within each lu

DION FORTUNE MYSTICAL QABALA

ity of a tradition by reference to first principles, but we shall equally judge of the vitality of a tradition by its power to assimilate. it is only a dead faith which remains uninfluenced by contemporary thought. 9. the original stream of hebraic mysticism has received many tributaries. we see its rise among the nomad star-worshippers of chaldea, where abraham in his tent among his flocks hears the voice of god. but abraham has a shadowy background in which vast forms move half-seen. the mysterious figure of a great priest-king "born without father, without mother, without descent; having neither beginning of days nor end of life" administers to him the first eucharistic feast of bread and wine after the battle with the kings in the valley, the sinister kings of edom "who ruled ere there

inating intelligence and the jnner robe of glory. mystical qabala page 86 15. the yetziratic text also calls chokmah the crown of creation, thus implying that, like kether, it is overshadowing and external to, rather than imminent and absorbed in, the manifested universe. actually it is the virile force of chokmab which gives the impulse to manifestation, and thus is prior to manifestation itsel. the voice of the logos was crying "let there be light" long ere the waters were separated from the waters and the firmament appeared. this idea is further borne out in the phrase of the yetziratic text which speaks of chokmah as the splendour of unity, equalling it, thus clearly indicating its affinity to kether, unity, rather than to the planes of dualistic form. the word splendour, as used here

lds up throughout an evolution; it is from this that the successive personalities, the units of incarnation, are emanated; it is into this that the active essence of experience is absorbed at the end of each incarnation when the incarnating unit dissolves into dust and ether. 30. it is this second triad which forms the oversoul, the higher self, the holy guardian angel, the first initiator. it is the voice of this higher self which is so often heard with the inner ear, and not the voice of discarnate entities, or of god himself, as is thought by those who have had no training in tradition. 31. overshadowed and directed by the second triad, the third triad builds up through the experience of incarnation, with malkuth as its physical vehicle. brain consciousness mystical qabala page 134 is o

nged, would burn up the brain and nervous system. but although it cannot be, and is not meant to be, prolonged, by means of it we swing over the dead centre of consciousness and awake to a higher life. 39. the technique of the tree gives accurate definition to these spiritual experiences, and those who are trained in that technique do not mistake the stirring of their own higher consciousness for the voice of god. from the sensory consciousness of malkuth, through the astral psychism of yesod, to the formless intuitions and quickened consciousness of tiphareth they rise and descend smoothly and skilfully; never confusing the planes or suffering them to leak one into another, but bringing them all into focus in a centralised consciousness. iii 40. tiphareth is called by the qabalists shemes

es of power even if he knows them. as tradition has it, it is not enough to know a name of power, one must also know how to vibrate it. it is generally believed that the vibration of a name of power is the right note on which to chant it; but magical vibration is something much more than that. when one is deeply moved, and at the same [page 208] mystical qabala page 142 time devotionally exalted, the voice drops several tones below its normal pitch and becomes resonant and vibrant; it is this tremor of emotion combined with the resonance of devotion which constitutes the vibration of a name, and this cannot be learnt or taught; it can only be spontaneous. it is like the wind, it bloweth where it listeth. when it comes, it shakes one from head to heel with a wave of fiery heat, and all who

od so satisfactory, for the amount of magnetism in a living being is far greater than in any metal or crystal, however precious. 46. this ancient method is also known to us under another name; it is called by moderns, mediumship. when the spirit speaks through the entranced medium, precisely the same thing is happening as happened in ancient egypt when the priest with the mask of horus spake with the voice of horus. 47. when we consider the microcosmic tree, the physical body is malkuth; the etheric double is yesod; the astromental body is hod and netzach; and the higher mind is tiphareth. whatever the higher mind can conceive can readily be brought through into manifestation in the subjective malkuth. we do better to rely upon this method of evocation rather than the extraneous devices of

DION FORTUNE PSYCHIC SELF DEFENSE

his is the mystic superconsciousness or, in other words, the higher self, the holy guardian angel whom abramelin sought with such ardour and effort. we all know that, when caught off our guard, there comes a dark temptation from the depths of our lower selves, something atavistic stirs, and we think thoughts, or even do deeds, of which we would never have believed ourselves capable. we have heard the voice of the dark angel speaking. equally in times of dire stress, when we have our backs to the wall and we are fighting for more than our physical lives, another voice makes itself heard, the voice of the bright angel. i have never known this to occur when a man was fighting simply for his physical life. to those who see beyond the veil, death is no great evil; but in times of spiritual cris

one's life spread out like a bird's-eye view, as one might see the land from a high place, and one knows intuitively the out come of the matter. all emotional turmoil ceases, and one is like a ship hove-to, securely riding out the storm. when this occurs to me, the memory of my past incarnations is always vividly present also. it is this simultaneous wakening of the past which makes me feel that the voice is that of my own higher self, and not of another entity. it is my belief that in times of spiritual crisis the man that has faith in the law of god can rise up and invoke its protection and a seeming miracle will be performed for his benefit. yet there can be no breach of natural law; there fore such a miracle must simply be an example of the working of a law with which we are as yet un

DONALDTYSON CORONZON

el regardie wrote concerning this inspiration of crowley's to begin again this ambitious project "it is not at all clear how the idea came to him, but in 1909, during a walk through the desert with frater o. v (victor neuburg) a probationer of the a[rgenteum] a[strum, a hand suddenly smote its lightning into his heart at aumale, and he knew that now, that very day, he must take up "the vision and the voice" from the point where he had laid it down in 1900 (crowley, the vision and the voice, introduced and explained by israel regardie. dallas: sangreal foundation, 1972, page 5. this episode in crowley's life is described in many places, notably in chapter 66 of crowley's autobiography the confessions of aleister crowley (london: arkana, 1989, pages 611-24. aumale is a small town in algeria

. he would have stolen me from myself, but i shut myself up and mock at him, even while he plagueth me. from me come leprosy and pox and plague and cancer and cholera and the falling sickness. ah! i will reach up to the knees of the most high, and tear his phallus with my teeth, and i will bray his testicles in a mortar, and make poison thereof, to slay the sons of men (here the spirit stimulated the voice of frater p[edurabo, which also appeared to come from his station and not from the triangle) i don't think i can get any more; i think that's all there is (the frater was seated in a secret place covered completely by a black robe, in the position called the "thunderbolt. he did not move or speak during the ceremony) next the scribe was hallucinated, believing that before him was a beaut

o assign it the number eleven. this essay is somewhat more complex and difficult than others on this web site, but the importance of coronzon in the more subtle aspects of western occultism, and the general lack of knowledge concerning the fallen one, impelled me to treat this topic in greater than usual depth. i recommend that those interested in understanding coronzon study crowley's vision and the voice, casaubon's true and faithful relation, and grant's nightside of eden. for an analysis of the numerical significance of coronzon's name, and how my interpretation differs from that of aleister crowley, see my response to a visitor's e-mail, what is coronzon, elsewhere on this site. return he home resources demons bios fiction tyson the truth about demons (beast with seven heads and ten h

DONALDTYSON DEMON

when a human being ignores its temptations, and ceases to surrender to its abuse and intimidations. the demon leaves. the notion that the name of jesus in itself has power over demons was disproved by the biblical incident of the jewish exorcists who attempted to use the names of jesus and the apostle paul as magical words of power to cast out a possessing demon from a man. the demon said through the voice of its human host "jesus i know, and paul i know; but who are ye" the demon then used its host body to beat the jewish priests until they were compelled to flee for their lives. this story is usually interpreted to mean that only a follower of christ can cast out demons in his name, but it seems to me to indicate that a desire to be free from the demon is necessary on the part of the per

DONALDTYSON POSSESS

the person whose body it has taken over. the only hint will be that the person has undergone at some point in the past a complete change in personality. in effect, he or she will at some time have become a totally different person. good spirits of a higher order also possess humans. this occurs most frequently when the spirit wishes to communicate with humanity, and possesses an individual to use the voice of that person as its instrument of communication. trance mediums and channelers have their personalities displaced by spirits on a regular basis. the prophets of the bible were possessed by the spirit (actually, the spirits) of god so that they could deliver their prophetic utterances. possession is not in itself harmful. it is not even unusual. it is only destructive when done by a des

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

fe is flame" 2 "may it be granted to [the dead] by the decree of [the gods] who are in tattu to destroy the souls of his foes" 2 house or mansion. in the upper line of plates xi. and xii. there is a series of seven arits, or mansions, through which the deceased is supposed to pass. in the lower line are the ten sebkhets, or pylon-shaped gateways. 3 "reversed of face: of many forms" var. 4 var. 5 "the voice that travelleth" var "the high-voiced" 6 supplied from naville, todtenbuch, 1. 165] p. 292 of re-stau unto me. homage to thee, o osiris, in thy might and in thy strength (6) in re-stau. rise up and conquer, o osiris, in abtu. thou goest round about heaven, thou sailest in the presence of ra (7) thou seest all the beings who have knowledge.[1] hail ra, who circlest in [the sky. verily i s

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

urces: waite, arthur edward. the occult sciences. 1891. reprint, secaucus, n.j: university books, 1974. the aetherius society founded by sir george king (1919.1997, a british occultist and flying saucer contactee from the west country, whose mother had formerly run a healing sanctuary. he was in his apartment one morning in march 1954 when a voice informed him: prepare yourself. you are to become the voice of interplanetary parliament. it was king s habit to meditate daily, and while so engaged several days later, he was visited by an indian yoga master who informed him of his mission: the cosmic intelligences had selected him as their primary terrestrial channel. king began to communicate with an entity named aetherius, a venusian who was one of the cosmic masters of the interplanetary pa

pass through the closed door of her house and to float toward the disc-shaped craft. on board the ship she was run through a series of tests that included probes of her body with a needle and the removal of a small object from her head by a needle inserted into her nostril. she next had a visionary experience of traveling into another world where she met a being whom she, a christian, saw as god. the voice told her that she was a chosen one. the events aboard the ship closed with a final lecture by an entity earlier identified as quazgaa, who told her that she would forget what had occurred for a while, but that he and his companions loved humanity and had come to help. humans needed to study nature to rid themselves of their self-destructive tendencies. they left her with a book, which sh

hi. in hebrews 12: 22, 24, we read: ye have come to an innumerable company of angels, to the spirits of the just, and this idea of their great number is sustained by the words of the lord, where, for example, he declares that twelve legions of them were ready upon his demand. in the revelation of st. john, a vast idea of their overwhelming number is indicated. their song of praise is described as the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings. the angels form the armies of heaven, and military terms are commonly quoted. it is mentioned in the bible that the angel host or army will fight god s cosmic battle. for example, an angel destroyed sennacherib s army encamped around jerusalem. they appeared to the shepards to announce the birt

under one person appears in mark 5:9, where, when he is asked his name, the evil spirit answers: my name is legion for we are many. in the bible two orders are mentioned in scripture, angels and archangels; but the latter only occurs twice, namely, in jude, where michael is called an archangel, and in i thessalonians 4:16, where it is written: the lord shall descend from heaven with a shout, with the voice of the archangel, and with the trump of god. gabriel and michael are the only angels mentioned by name. the archangel michael appeared to daniel and will lead his angelic army against the people of god (revelation 12:7. the mention of michael by name occurs five times in scripture, and always in the character of a chief militant. in daniel, he is the champion of the jewish church against

ing counseling sessions, for example, she occasionally received information that allowed her to assist her patient. everything changed in 1995, however, when the angelic voices warned her that her car would soon be stolen. she did not heed the voices, and before the day was out found herself in the midst of an attempted car jacking. with two men attempting to take her car, she finally listened to the voice that told her to scream. she did and the two men were scared off by a person attracted to the situation by her scream. as a result of this experience, she began to listen to the voices, which she saw as coming from angelic sources, and began to reevaluate her life. he natural psychic abilities returned and angel therapy resulted from her conscious mixing of her psychological training wit

s taken in regard to it. the announcement of death may be quite explicit, as in the case described in the proceedings society for psychical research (vol. 10, pp. 380.82, on june 5th, 1887, a sunday evening, between eleven and twelve at night, being awake, my name was called three times. i answered twice, thinking it was my uncle, come in, uncle george, i am awake, but the third time i recognized the voice as that of my mother, who had been dead sixteen years. i said mamma! she then came round a screen near my bedside with two children in her arms, and placed them in my arms and put the bedclothes over them, and said lucy, promise me to take care of them, for their mother is just dead. i said yes, mamma. she repeated: promise me to take care of them. i replied yes, i promise you, and i add

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

(ca. 1618) seventeenth-century frenchman haunted by his dead wife. mallebranche was a marker of the game of tennis, living in the rue sainte-genevieve, paris, who in 1618 was visited by an apparition of his wife, who had died five years before. she came to advise him to repent and live a better life and to pray for her also. both mallebranche and his wife (for he had married a second time) heard the voice, but the apparition did not become visible. sources: histoire nouvelle et remarquable de l esprit d une femme qui c est apparue au faubourg saint-marcel apres qu elle a demeue cinq ans entiers ensevelie; elle a parle a son mari, lui a commande de faire prier pour elle, ayant commence de parler le mardi ii decembre, 1618. paris, 1618. malleus maleficarum the most authoritative and influen

an 200,000 different students have at one time studied mentalphysics. students come from north america and various foreign countries. address: institute of mentalphysics, 59700 twenty-nine palms hwy, joshua tree, ca 92252. sources: dingle, edwin john. borderlands of eternity. los angeles: institute of mentalphysics, 1939. breathing your way to youth. los angeles: institute of mentalphysics [1931. the voice of the logos. los angeles: institute of mentalphysics, 1950. mental world (in theosophy) formerly known as the manas plane. in the theosophic scheme of things, this is the third lowest of the seven worlds. it is the world of thought into which man passes on the death of the astral body, and it is composed of the seven divisions of matter in common with the other worlds. it is observed th

property of the animal body which renders it susceptible to the influence of celestial bodies and to the reciprocal action of the environing ones i felt prompted to name, from its analogy to the magnet, animal magnetism. it acts from a distance without the intermediary of other bodies. similarly to light it is augmented and reflected by the mirror. it is communicated, propagated and augmented by the voice. by applying magnetic plates to the patient s limbs, mesmer effected his first cures in 1773. the arousal of public attention was due to a bitter controversy between mesmer and a jesuit priest maximilian hell, professor of astronomy at the university of vienna, who claimed priority of discovery. mesmer won. in 1778, after a bitter public controversy over the cure of a blind girl, mesmer

ountable ideas of an impending meeting with someone. a person seen in the street, for example, is believed to be an old friend, and the next second the mistake is seen. soon afterward, the real friend appears. such occurrences are fairly common, but may happen in a somewhat complicated way. a voice may be heard announcing the person s arrival while the percipient is in a dreaming or waking state. the voice may be accompanied by a phantom of the approaching individual. spiritualists said monitions of approach came from the projection of the human double of the person soon to arrive. monroe, robert allen (1915.1995) american businessman and an exponent of out-of-the body travel. monroe was born october 30, 1915, and grew up in his native lexington, kentucky. following his graduation from ohi

ards the end, as if to make technical failure a certainty, morris turned and walked several paces away from the microphone. a week before the record was ready for reproduction, cowen telephoned nixon and told him that power had asserted that notwithstanding the technical mistakes the record would be a success, that oaten s whispered words would not be reproduced, and that the timing and volume of the voice would not be spoiled by the later accidents. this statement was so extraordinary and appeared to be so preposterous in view of technical expectations, that nixon had it taken down word by word, and sent it in a sealed envelope to oaten in manchester with the request that he would keep it unopened until the record was ready, and the truth or otherwise of the prediction could be tested. th

ll present. within half an inch of morris s face, the microphone swept across the space and went swaying to and fro. a foreman rushed up and dragged the rope aside to keep it out of sight of the camera. the cameraman never stopped filming. nor did morris falter. in spite of the obvious danger to her life she never stirred and went on undisturbed with her trance speech. according to expert opinion the voice registering must have been a failure. yet it was found that the accident had not the least influence. the record was perfect. according to power s later revelation, everything was planned. the ropes were supernormally severed so as to prove, by the medium s demeanor, that she was indeed in trance (which a newspaper questioned) as no human being could have consciously exhibited such self

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

gs continue pretty much unabated into the present. they are far more common than one would think. the proof is as close as an internet search, through which the inquirer will quickly learn that material on the subject exists in staggering quantity. a considerable portion of it is about channeling (in which an individual is the passive recipient of messages from the otherworld, usually speaking in the voice of an intelligence from elsewhere) from a wide assortment of entities: nebulous energy sources, soul clusters, extraterrestrials, ascended masters, interdimensional beings, discarnate atlanteans and lemurians, nature spirits, even whales and dolphins. besides these purely psychic connections with the otherworld, there are many who report direct physical meetings with beings from outer sp

55. but his first sighting of spaceships took place when three of them hovered over his farm on july 3, 1954, and one shot a beam of light at him, healing his lumbago and restoring his eyesight to the degree that he no longer needed glasses. the following year on february 1, a saucer returned. this time a voice, speaking in clear english, came through a loudspeaker to ask if nelson were friendly. the voice went on to explain that the saucer s crew was from venus. nelson glimpsed three human-looking, muscular men inside the craft. around midnight on march 5, the three men, with their dog, 385- pound big bo, entered nelson s house and conversed with him. all three men were nude, carrying their clothes on their shoulders; before putting their uniforms back on, they explained that they wanted

es. who were they, he asked, and why were they here? to his surprise a voice with a feminine quality spoke inside his head to assure him they meant no harm. over the next few minutes, as lapp spoke his questions aloud, and the alien woman replied telepathically, he was told that the aliens had returned after the first atomic bomb exploded and that they were seeking some form of energy about which the voice provided no details. they were also engaged in war with others of their race, characterizing these enemies as evil. when lapp asked where they came from, he heard a name he could not pronounce or subsequently remember. finally, with the two beings disappearing below the deck, the ufo positioned itself ten feet above the witnesses heads. a beam shone down on them, a kind of liquid light t

r jesus and elvis both equal nine, she says. in fact, their namenumbers match exactly, letter for letter and number for number: jesus= 15363, elvis= 53613. their followers worshipped and a d o red them. both could heal and re a d minds, and both had powe rful enemies who sought to stop them. go d f rey claims that like jesus, elvis was jew i s h. she also notes that the bible frequently refers to the voice of god on many occasions. is there any voice more spectacular than elvis presley s? she asks. the psalms even predict that presley one day would disappear: i am shut up and i cannot come forth (psalms 88:8) and how long, lord? wilt thou hide thyself forever (psalms 89:46. isaiah 4:2 states that when the messiah comes, in that day shall the branch [messiah] of the lord be beautiful and gl

s with space people. london: graftonbooks. fry, daniel william (1908 1922) daniel fry was among the leaders of the early contactee movement. he claimed to have had his first contact with a flying saucer a remote controlled cargo carrier in the new mexico desert on july 4, 1950, and to have boarded it for half an hour. in that time he was whisked to and from new york, all the while conversing with the voice of alan, a spaceman communicating from a mother ship nine hundred miles from earth. when fry met alan in the flesh eleven years later, the extraterrestrial turned out to have a purely human appearance. intelligent and articulate, fry was often described by his followers as a scientist, though in fact he had been no more than a missile mechanic and technician at the white sands proving gr

constantly exploring our awareness, gathering data, gathering insight, gathering vibration and internalizing that vibration. we are always eve ry w h e re and now h e re simultaneously (klimo, 1987. see also: channeling; ramtha; seth further reading klimo, jon, 1987. channeling: investigations on re- ceiving information from paranormal sources. los angeles: j. p. tarcher. martin, katherine, 1987. the voice of lazaris. new realities 7, 6 (july/august: 26 33. pursel, jach, 1987. lazaris, the sacred journey: you and your higher self. beverly hills, ca: concept synergy, 1988. lazaris interviews. two volumes. beverly hills, ca: concept synergy. lemuria lemuria was the invention of british zo o l ogist philip l. schattler, who conceived of it as an indian ocean land bridge connecting madagascar

FAUST

sweetest gain. if ye feel that in this place is one who loves, then hither fare; but of earth s rude ways no traces do ye happy spirits bear. in mine eyes descend, pray choose them, organs meet for earthly sphere; as your own eyes ye can use them, gaze upon this landscape here. he receives them into himself. those are trees, and cliffs are yonder, there a stream that downward leaps, rolling with the voice of thunder down its short way to the deeps. blessed boys from within. grand the scene to which we re waking, but too full of gloom and woe; we re from fright and terror quaking, noble, kind one, let us go! pater seraphicus. on to higher spheres ascending, unawares grow endlessly, as in fashion pure, unending, god s high presence strengthens thee. that is spirits sustentation, in free eth

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

e in its practices, and most of the authors who write on the subject have little, if any, direct experience of that which they expound upon with such seeming authority. i have been given the humbling task of recording and representing, as accurately as possible, what our dear mentor transmitted to us in private meetings during the course of those many years. i have assiduously striven to maintain the voice and stylistic idiosyncrasies of our mentor whenever possible. in my role as recorder, i make no pretense to speak with divine authority or from a position of mastery. i would like to take this opportunity to bow in my heart to all of the wonderful and patient mentors who have graced my life, and to the many kind and generous souls who contributed their insights, talents, and skills in th

FOCUS OF LIFE

er day nor night does it cease its lengthy procreation of cause and effect: penetrating all things inexplicably. endless are its elements and nothing whatsoever escapes its embrace-but its own self-love. should i fear my i" aaos lowering his voice, uttered "what further use shall i give my sexuality? verily it is alway speaking for me! this i, non-resisting to the self, becomes irresistible" when the voice had left aaos went his way muttering and smiling "can it be possible that dead wives resurrect" for he thought that-woman was dead. with this reflection aaoss became silent. awaking from his self-introspection he spake aloud to his body "man is something that has resurrected from an archetype, a previous desire gone to worms. all conceptions predetermine their degeneration or supersedure

of the remedy. verily, in the time of cataclysm it is too late to pick the right word" the dream that came true one night aaos was pleasured with this dream: in his early youth, he met a beautiful maiden-famous among men who knew perfection. she was everything desirous, even to her name. he became her lover, and knew her. to be true. but an evil voice spoke unto him and he doubted her, believing the voice-because it was of one he had made his friend. in youth-like rage he cast aside his lover and wandered into marriage of every kind, without satisfaction. then the evil voice died. for years aaos wandered restlessly seeking, but never finding his lost love: thinking they were both in hell. then in his utmost weariness and despair, he thought much more deeply; and at last realized that the

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

agics, and it is of course a basic one, is that one 1 on ficino's orphic magic, see walker, pp. 12-24. 2 see walker "orpheus the theologian and the renaissance platonists, j.w.c.i, xvi (1953, pp- 100-20. 3 walker spiritual and demonic magic, pp. 19, 22. 78 ficino's natural magic is visual, working through visual images (the talismans) whilst the other is aural and vocal, working through music and the voice. walker thinks that the incantatory and aural magic which is described in the de vita coelitus comparanda is really the same as the orphic singing, though this is not expressly stated' the two branches of ficino's magic sympathetic magic with natural groupings and talismans, and incantatory magic with hymns and invocations are certainly both represented in that work. the incantatory magi

emberg, according to boterus, an eagle and a fly have been made in the same way. daedalus made statues which moved through the action of weights or of mercury. however i do not hold that to be true which william of paris writes, namely that it is possible to make a head which speaks with a human voice, as albertus magnus is said to have done. it seems to me possible to make a certain imitation of the voice by means of reeds conducting the air, as in the case of the bronze bull made by' agrippa, de occult, phil, ii, i. agrippa's source for the use of the mathematical sciences in magic may be picatrix. 6+ g.b. 147 renaissance magic and science phalaris which could roar. this art however cannot produce marvellous effects save by means of local motions and weights and pulleys or by using a vac

nd up in any country and say what he thought, disregarding all ideological barriers. and bruno, the magus, stood for love, as against what the pedants, of both sides, had made of christianity, the religion of love. for valour, is not love a hercules, still climbing trees in the hesperides? subtle as sphinx, as sweet and musical as bright apollo's lute, strung with his hair; and, when love speaks, the voice of all the gods make heaven drowsy with the harmony' these images in praise of love are uttered by giordano bruno's namesake, berowne, in shakespeare's love's labour's lost. a long line of writers, amongst them myself, have argued that the character of berowne must be an echo of bruno's visit to england, but we have none of us known what to look for in the play, having failed to understa

FRATER ELIJAH ANGELS OF CHAOS

of looks like a 7& 6 combined. upon being in an 'in-between' sleep/ awake state on samhain night, a voice came to me. it sounded like a multitude of robot-like voices in unison. it said something to the effect of "you were given the first of three. you must plan. you must do this again" i find this all highly unusual (yeah, as if yelling at the moon is normal. it also seemed as if before i heard the voice, when i closed my eyes, a picture, a formulation of some sort was 'mutating. i also noticed i placed a strong emphasis on the setian part of the rite, and the calling of the southern watchtower was very strong. ketamine was used as an intoxicant during the rite, and some pot later that night in celebration at a local rave. no personal sigils were fired and again a somber self-reflective

FRATER TENEBROUS CULTS OF CTHULHU

which obtained a copy in december 1917. however, from passing references to crowley in one of lovecraft s letters, identifying him with a character in a story by h. r. wakefield6, it would appear unlikely that lovecraft knew much of the great beast, except by reputation. the elemental nature of shub-niggurath is that of earth, symbolized by the sign of taurus. his station is the north. hastur is the voice of the old ones an elemental deity assigned to the air, or the void of outer space. on earth, the station of hastur is the east, and his sign is aquarius. the god dagon was appropriated by lovecraft from ancient hebraic texts, in which he features as a god of the philistines. in the mythos, he is the progenitor of the seas, the watery equivalent to shub-niggurath and lord of the amphibio

FREEMASON BLUEBOOK

n, or the light, or the moon, or the stars, be not darkened, nor the clouds return after the rain; in the day when the keepers of the house shall tremble, and the strong men shall bow themselves, and the grinders cease because they are few, and those that look out of the windows be darkened; and the doors shall be shut in the streets, when the sound of the grinding is low, and he shall rise up at the voice of the bird, and all the daughters of music shall be brought low; also, when they shall be afraid of that which is high, and fears shall be in the way, and the almond tree shall flourish, and the grasshopper shall be a burden, and desire shall fail; because man goeth to his long home, and the moumers go about the streets; or ever the silver cord be loosed, or the maine masonic text book

e glory forever. amen. response:so mote it be. master:brethren, men cannot always labor nor live always. today our brother answers not our call. once he lived and labored among us, but now his star has seton this world and he has passed into the light that lies beyond the darkness of the valley of the shadow of death. we shall no more hear his voice until we shall have answered, in another world, the voice that has called him thither. in a little while, as it has happened to our brother whose memory we now honor, so will it happen to us, and we like him shall be gathered to our fathers. let us then not forget the lessons taught us by our brother's death; but remembering the uncertainty of life and the little value of those things for which most men strive, may we the more earnestly endeavo

FULLER J F C SECRET WISDOM OF THE QABALAH

en he can be seen everywhere. the idea ex nihilo nihil fil17 (from nothing nothing is made) is abhorrent to the qabalah. not any thing [says the zohar] is lost in the universe, not even the vapour which goes out of our mouths; as all things, it has its place and its destination, and the holy one, blessed be it, makes it concur to its works; not anything falls into the void, not even the words and the voice of man, but all has its place and its destination. 18 the qabalist abram ben dior writes: then they [the qabalists] affirm, that all things have been drawn from no-thing [not nothing, they do not wish to speak of nothing properly to say, for never can being come from non-being, but they understand, by non-being, that which one can conceive of, neither by its cause or its essence; it [the

uivalent of secret wisdom of the qabalah page 23 the hebrew adonai, for the true name of tetragrammaton (yhvh) may not be pronounced. thus, as the ayin, ain soph, and ain sopb aur form a group of three unthinkable principles, so do ehyeh, yhvh, and elohim form a group of three intelligent principles- abstract thoughts, thought in time and thought in everything; for the whole universe arose out of the voice (the creative instrument) which expressed the ineffable thought of light in the words gyehe aur h- hlet there be light h. thus to the qabalist the universe is a divine form reflected in a beam of light, a form which will vanish utterly back into the ayin when this beam is cut off. existence, therefore, is light; perhaps that light which present-day science calls gradiation h. the sephiro

knowledge because it revealed the law of attraction and repulsion (the law of creation, so now did man and woman veil the knowledge of the conjunction of the vau and the heh (which is but a reflection of the union of the od and the heh) by means of aprons, tha:t is by turning this knowledge into a mystery no sooner were the mysteries hidden than the eternal opposites, the man and the woman, heard the voice of tetragrammaton gwalking in the garden h. it is the primal light, shin, formulated by the mystic union of the od and heh (jah) and the vau and heh (veh. as they heard it they hid themselves from gthe presence of the lord god h. when questioned, the active force (vau) accuses the passive force (heh, and jah curses the serpent (the messianic force) 4 and assumes his full satanic form by

they heard it they hid themselves from gthe presence of the lord god h. when questioned, the active force (vau) accuses the passive force (heh, and jah curses the serpent (the messianic force) 4 and assumes his full satanic form by putting enmity into the heart of woman and sorrow into the life of man. then he clothes them in animal desires which are symbolized by the coats of skins. that this is the voice of the fallen sammael of yetzirah there can be no doubt, because tetragrammaton says to eve: gthy desire shall be to thy husband, and he shall rule over thee h; 5 in other words- the passive shall be subservient to the active, which means that equilibrium cannot be established. lastly, tetragrammaton acknowledges the active force by saying: behold, the man is become as one of us [the elo

men have lifted the multitudes out of nature, endowing them with a spiritual instinct, a ketheric nephesh, more powerful than all their natural instincts combined. self-preservation, self-sacrifice, self-assertion, pugnacity, love, hate, fear, greed, and all the other instincts in man in an instant become slaves to this tyrant. the people are in fact filled with a god, for what the master says is the voice of the deity. yet his words cannot explain his illuminating vision; for all they can do is to translate the super-rational into the rational, that is to render comprehensible the incomprehensible form which he himself can grasp only symbolically. these words are drawn from his sentiments (nephesh) and his intellect (rua'h) and not from his spirit (neshamah; and should his sentiments be g

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

hell had no place and many spiritualists were undoubtedly converted to the cause by a desire to evade the probability of eternal damnation that victorian popular theology offered them. further, spiritualism offered the novel attraction, which no church could offer, of conversation with one's departed relatives, either by mechanicalmeans-suchas ouija boards and table255turning-ordirectly, through the voice of a medium who could offer to individuals specific messages from particular spirits.thereaction of the churches was unanimously hostile and spiritualistic phenomena were condemned as fraudulent or, more usually, diabolic; but however disapproving of particular practices, the churches did not deny the reality of a spiritual order, and society as a whole maintained a solid belief in the s

underhill or charles williams who are similarly con255 cerned with magical utterance, he is neither ignorant nor evil. he explains his theory to his assistant:'by repeating your outer name in a certain way until it disappears in the mind, i can arrive at the real name within. and to utter it is to call upon the secretsoul-tosummon it from its lair..by certain rhythms and vibratory modulations of the voice it is possible to produce harmonicsofsound which awaken the inner name intolife-andthen to spell it out. note well, tospellit,spell-incanta255tion-themagical use ofsound-themeaning of the word of power used with such grand effect in the old forgotten hebrew magic. utter correctly the names of their forces, or angels..pronounce them with full vibratory power that awakensallthe harmonics

GILBERT THE SORCERER AND HIS APPRENTICE

epart from judah, nor a lawgiver from between his feet, until shiloh come; and unto him shall the gathering of the people be. binding his foal unto the vine, and his ass's colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: his eyes shall be red with wine, and his teeth white withmilk.'moses says 'this is the blessing of judah, and he said, hear,lord,the voice of judah, and bringhimunto his people, let his hands be sufficient for him and be thou an help to him from his enemies' the armorial bearings of judah are- scarlet, a lion rampant. all this well agrees with the regal and leonine nature of the sign 'binding the ass's colt unto the choice vine' may allude to the ass of issachar=(ql5)lying between judah=(fi,)and the vine of manasseh (ii).of

GNOSTIC HANDBOOK

they will achieve perfection while doing the special tasks required by the lord of wisdom. some of these perfect ones will achieve some measure of perfection in the flesh and become emissaries of the divine in their lifetimes. the mysteries are very different from the more traditional gnostic paths for they include no moral or ethical restrictions, for as a man becomes part of god, he will act as the voice of god directs. these perfected ones or parfait as the cathars called them, are few and far between. as it is all too easy for a man to claim immortality and perfection, it is another thing to actually achieve it. in many cases the ecclesia themselves" administered the mysteries, that is, they the gnostic handbook page 93 recognized or denied the state of perfection to avoid charlatans a

ces and hence are "restricted" in focus and knowledge, they are therefore extremely dangerous and destructive. little gods of self hate, lust, narcissism, addictions etc. all control and cloud the mind and instincts. they refuse to allow us to live in the present replaying past events and creating false associations between present events and the past. they control the mind to such an extent that the voice of god (the logos) cannot be heard and we become lost within our internal fallen worlds. at the same time, the old mind and emotions are also false gods, for their place is in submission to the awakened self (true self) not in domination of it. the structure of the gnostic handbook page 98 the true man is like a chariot, the body is the chariot itself, riding in it is the true self, the

disciples, the seventy and the multitudes. it can be readily seen that this structure of teaching is mirrored in the multiple paths to salvation. the celestial path, the terrestrial path and the multitudes who may follow the ethical codes but do not enter the path. it is not simple to explain the nature of the celestial path nor the calling to it. however, it is imperative for the gnostic to know the voice when it comes, for the celestial path is a special calling bringing unique opportunities as well as many dangers. celestial transfiguration verily, verily, i say unto you, he that believeth in me, the works that i do shall he do also; and greater works than these shall he do; because i go unto my father. john 14:12 the calling to the celestial path is a special one. it echoes across life

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

o the shadows. certainly this was true with the essene gnosis as taught by master jesus, it was only a very short time after his transfiguration before the true teachings could only be passed in secret, and distorted and twisted forms were offered in their stead by the military-political complex that had become the church. taken as a whole the mystery teachings form what can be best understood as the voice of the gnosis and it is from this voice that ultimately all authentic esoteric teachings come. we have deliberately used the term voice as it represents a living force. far more than just an academic exercise, the gnosis is alive, it is a life transforming vortex, it is the voice originating from a world from which mankind is utterly alienated. gnostic theurgy page 5 the teachings offere

h remains "as it is the portal before entering the higher chakras. it has a similar meaning in the kabbalistic systems. the characteristic of the city is death. it is the centre of warning and echoes either power or destruction. a further characteristic of this city is that it is a city whose glory has passed away, this emphasises the role of this centre concerning the transformation of the mind. the voice or logos is also indicated by the throat and hence the old mind (ruach) must pass away and the new mind must be formed through the power of the logos. the commendation to the church is that there are a few who have not defiled the mysteries. this is a clear message that only a small number can really use this centre correctly and transmute the psyche and achieve communion with the logos

ations dee developed a system of elemental squares, calls and aires associated with terrifying visions and prophecies. these were refined and adapted by such later esoteric orders as the hermetic order of the golden dawn and the aurum solis (order of the sacred word. probably one of the most vivid accounts of the visions and experiences that can be triggered by its use are found in the vision and the voice by aleister crowley. he will see the beautiful colours within these enochian names, feel the forces that emanates from them and be transported to a strange world long since passed from this earth. he will walk the great plains and mountains of a strange, ancient kingdom across which pass red-eyed horses bearing strange gods in glowing robes of pure colour. he will see the sun rise from d

l achieve a special state of limited perfection in the flesh, and become emissaries of the divine in their lifetimes. this path is a dangerous and demanding one for it goes beyond all the laws, moral codes and ethics. the mysteries are a very different from the traditional esoteric traditions, for the mysteries includes no moral or ethical restrictions, as a man becomes part of god he will act as the voice of god directs. these perfected ones or parfait as the cathars called them, are few and far between. as it is all too easy for a man to claim immortality and perfection, it is another thing to actually achieve it. in many cases the ecclesia themselves "administered the mysteries, that is, they recognised or denied the state of perfection to avoid charlatans and false prophets claiming th

and experiences, and hence, are "restricted" in focus and knowledge. they are extremely dangerous and destructive. little gods of self hate, lust, narcissism, addictions, etc. control and cloud the mind and nephesh. they refuse to allow us to live in the present, replaying past events and creating false associations between present events and the past. they control the mind to such an extent that the voice of god (the logos) cannot be heard, and we become lost within our internal fallen worlds. at the same time, the old ruach (mind) and nephesh (emotions) are also false gods, for their place is in submission to the awakened self (true self) not in domination of it. the structure of the true man is like a chariot, the body is the chariot itself, riding in it is the true self, the mind is th

f particular value in gnostic practise. meditative and concentrative silence. the use of mantras. programmed meditation and concentration. meditative and concentrative silence there is a sanctuary of holy quiet within you, a place where god reigns supreme. here god thinks his thoughts through you, your mind is inspired with knowledge, your eyes are opened to a new vision; your eyes are attuned to the voice of wisdom;your lips are sealed against idle words; your body temple is hallowed by the divine presence. the silence is the pearl of great value for when you are really silent before god- when your mind is cleared of personal desire and is ready, receptive, waiting, when your heart is hushed to all except the love of god- then you are made god conscious. unity school of christianity. gnos

GOLDEN DAWN RITUALS D

ion's with n and o, you will then say the call from the chaldean oracles. for nit is "so therefore first, the priest who governeth the works of fire must sprinkle with the lustral waters of the loud resounding sea" for o it is "and when all the phantoms have vanished, thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depths of the universe, hear thou the voice of fire" these could be said while you are circumambulating around the temple after you have purified each quarter and have ended in the east. so, for example, after you have purified all four quarters with n and have ended in the east, circumambulate one complete time saying the call of n, upon completing this continue on with consecrating all four quarters with o, ending in the east, c

GOLDEN DAWN RITUALS ENOCHALL

, associated with luna of jupiter (25. ben: angel who appeared to dee and kelley. benpagi: prince, associated with venus of jupiter (26. bermale: prince, associated with sol of mars (20. bernole: prince, associated with venus of sol (11. besgeme: prince, associated with jupiter of venus (4. bia /bial /bien /bialo: voice/ voices. bia: your voices/ voices. biab: are. biab: stand. biah: stand. bial: the voice. bialo: voice. bien: my voice. bigliad: comforter/ in our comforter (cf. blior, bliorax. binodab: prince, associated with venus of mercury (32. binofom: prince, associated with mars of mercury (34. bitom: name of fire on the tablet of union. blamapo: prince, associated with mercury of venus (5. blans: harbor/ harbored/ protect/ shelter (cf. bransg. bliar: blior, comfort. bliard: bliord

GOLDEN DAWN RITUALS F

and resounding sea" beginning in the south, do likewise with o, consecrating the four quarters, and again incensing with the movements of left, right and center and a large cross. let the adept then recite the following "and when after all the phantoms have vanished, thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depths of the universe, hear thou the voice of fire" step 5 let the adept now taking up the wand by the white band, circumambulate (in the direction of the sun) and desoil three times. step 6 upon completion, let the adept now return to the west of the altar, facing east, and recite the adoration to the lord of the universe. let the adept include the sign of the enterer and the sign of harparcrates at the end "holy art thou lord o

GOLDEN DAWN RITUALS G

rosicrucian fraternity use the traditional rose and amber incense blend. consecrate the four quarters by o, tracing a cross in each quarter and waving the censer thrice in the form of the o triangle. recite the following "and when after all the phantoms have vanished, thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depths of the universe, hear thou the voice of fire" step 5 setting down the censer, let the adept hold the lotus wand by the white portion and circumambulate, desoiling three times, giving the signs of the neophyte when passing in the east (the rending of the veil is also acceptable. step 6 moving to the west of the altar and facing east, recite the adoration to the lord of the universe "holy art thou lord of the universe, holy a

GOLDEN DAWN RITUALS K

nalysis of the keyword) chief adept (advances to the altar without his wand, taking the cross from the altar, goes to the south, raises the cross above his head and slowly circumambulates the chamber with sol, repeating "and when, after all the phantoms have vanished, thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depths of the universe, hear thou the voice of fire" chief adept (on reaching the south, he faces south, and makes with the cross the invoking pentagram of fire, saying "oip teaa pedoce. in the names and letters of the great southern quadrangle, i invoke ye, ye angels of the watchtower of the south (chief adept replaces the cross on the lion. takes the cup, goes to the west, sprinkles water, and circumambulates with sol, saying) 3

GOLDEN DAWN RITUALS SADD

zontal line again, and considering its full quota of twelve squares, instead of as ten as before, then since they are divided into a 3, a 4, and a 5- as in oip teaa pdoce- they may be said to symbolize the triad of the supernals, the tetrad of the elements, and the pentagram. again, in the commencing triad of the linea spiritus sancti of each tablet, it may be said that: oro will be symbolical of the voice of the man kerub. mph will be symbolical of the cry of the eagle kerub. mor will be symbolical of the low of the bull kerub. oip will be symbolical of the roar of the lion kerub. the adept will soon realize that there are numerous methods of working with the pyramids. thou will surely discover that each pyramid is an entire world. this thou mayest discover through scrying in the spirit v

GOLDEN DAWN RITUALS T

unto me! for i am the servant of the same your god, hoath iaida. the true worshipper of the highest. m of l the fourteenth key noromi baghie pashs oiad ds trint mirc ol 0 you sons of fury, the children of the just, which sit upon 24 thil dods tol hami caosgi homin dr brin oroch seats, vexing all creatures of the earth with age, which have under you quar micma bialo iad isro tox ds i 1636. behold the voice of god! the promise of him who is vmd aai baltim zacar od zamran called amongst you fury or extreme justice. move and show yourselves odo cicle qaa zorge 19 open the mysteries of your creation. be friendly unto me. lap zirdo noco mad for i am the servant of the same your god, hoath iaida. the true worshipper of the highest. n of l the fifteenth key ils tabaan l ial-prt casarman vpaahi ch

GOLDEN DAWN RITUALS T3

to me! for i am the servant of the same your god, hoath iaida. the true worshipper of the highest. 18 m of l the fourteenth key noromi baghie pashs oiad ds trint mirc ol 0 you sons of fury, the children of the just, which sit upon 24 thil dods tol hami caosgi homin dr brin oroch seats, vexing all creatures of the earth with age, which have under you quar micma bialo iad isro tox ds i 1636. behold the voice of god! the promise of him who is vmd aai baltim zacar od zamran called amongst you fury or extreme justice. move and show yourselves odo cicle qaa zorge open the mysteries of your creation. be friendly unto me. lap zirdo noco mad for i am the servant of the same your god, hoath iaida. 19 the true worshipper of the highest. n of l the fifteenth key ils tabaan l ial-prt casarman vpaahi ch

GOLDEN DAWN RITUALS VENUSZAM16

wn of the glory of my genius shall be placed upon my head, and that his nature may become more illumined and glorified, more capable of receiving that divine influx which abides in the heart of god and of man" step 17 lift up the talisman in the left hand, smite it thrice with the sword, and raise both it and the sword aloft, stomping three times. then, take the talisman to the north, and repeat "the voice of the exorcism said unto me 'let me shroud myself in darkness, peradventure thus shall i manifest myself in light. i am the only being in an abyss of darkness. from the darkness came i forth ere my birth, from the silence of a primal sleep' and the voice of ages answered unto my soul 'creature of talismans, the light shineth in the darkness, but the darkness comprehendeth it not' let th

te three times with the talisman in the right hand. return to the throne of the east, place the talisman upon the ground between the pillars and say "it is the word of the veil, the veil of the tabernacle of the temple before the holy of holies, the veil which was rent assunder. it is the veil of the four elements of the body of man which was offered upon the cross for the service of man. i heard the voice of the holy one proclaim 'thou art my son. this day have i begotten thee. thou shalt rule the nations with a rod of iron. thou shalt break them in pieces as a potter's vessel' let therefore the elements obey the voice of yhvh. o ye spirits of flashing fire, and air, spirits of water and earth, even ye legions of demons who dwell in the land of twilight, recognize in me your master and in

GOLDEN DAWN RITUALS Z1

telesmata, to depart in 12 peace unto their places. may the blessings of yhshvh, be with you now and forever more, and let there be peace between me and you. i now declare this temple and rite duly closed" step 34 knock/ belletz1 the enterer of the threshold r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the general exordium the speech in the silence: the words against the son of night: the voice of thoth before the universe in the presence of the eternal gods: the formulas of knowledge; the wisdom of breath; the radix of vibration; the shaking of the invisible: the rolling asunder of the darkness: the becoming visible of matter: the piercing of the coils of the stooping dragon: the breaking forth of the light: all these are in the knowledge of tho-oth. the particular exordium at

ess: the becoming visible of matter: the piercing of the coils of the stooping dragon: the breaking forth of the light: all these are in the knowledge of tho-oth. the particular exordium at the ending of the light: at the limits of the night: tho-oth stood before the unborn ones of time! then was formulated the universe: then came forth the gods thereof: the aeons of the bornless beyond: then was the voice vibrated: then was the name declared. at the threshold of the entrance, between the universe and the infinite, in the sign of the enterer, stood tho-oth, as before him were the aeons proclaimed. in breath did he vibrate them: in symbols did he record them: for betwixt the light and the darkness did he stand. this is complete explanation of the symbolism of, and the formulae contained in

GOLDEN DAWN RITUALS Z2

t of the altar. hierophant asks, wherefore has thou come, etc. candidate replies, i seek the hidden light, etc. 9. i candidate is asked whether he is willing to take the obligation. he assents and is instructed now to kneel at the altar. 3 10. j administration of the obligation, and raising the neophyte from the kneeling position. 11. k candidate is placed in the north. oration of the hierophant, the voice of my higher self, etc. hierophant commands the mystic circumambulation in the path of darkness. 12. l procession. candidate barred in south. second baptism of n and o. speech of hegemon. allowing the candidate to proceed. 13. m hoodwink slipped up. challenge of hiereus. speech of hegemon. speech of hiereus. candidate re-veiled and passed on. 14. n circumambulation. barred in north. thir

tmost stretch, holding in his left hand the veiled sigil, and in his right the sword of art erect. at the same time, stamping thrice upon the ground with his right foot. k. the veiled and corded sigil is then to be placed in the northern part of the hall at the edge of the circle, and the magician employs the oration of the hierophant from the throne of the east, modifying it slightly as follows: the voice of the exorcism said unto me, let me shroud myself in darkness, per adventure thus may i manifest myself in light" etc. the magician then proclaims aloud that the mystic circumambulation will take place. l. the magician takes up the sigil in his left hand and circumambulates the magic circle once, then passes to the south and halts. he stands (having placed the sigil on the ground) betwe

en, taking up the talisman in the left hand, let him smite it thrice with the flat of the blade of the sword of art. then, raise it in the left hand (holding erect and aloft the sword in the right hand and stamping thrice upon the earth with the right foot. k. the talisman or material basis is to be placed towards the north, and the operator repeats the oration of the hierophant to the candidate: the voice of the exorcism said unto me, let me shroud myself in darkness, per adventure thus shall i manifest myself in light. i am the only being in an abyss of darkness. from the darkness came i forth ere my birth, from the silence of a primal sleep. and the voice of ages answered unto my soul, creature of talismans, the light shineth in the darkness, but the darkness comprehendeth it not. let t

stery, that thou encirclest me so that i may become invisible, so that seeing me, men see me not, neither understand, but that they may see the thing that they see not, and comprehend not the thing that they behold! so mote it be. k. now, move to the north, face east, and say, i have set my feet in the north and have said, i will shroud myself in mystery and concealment. then, repeat the oration, the voice of my higher soul, etc, and then command the mystic circumambulation. l. move around as usual to the south, halt formulating thyself as shrouded in darkness, on the right hand the pillar of o, and on the left the pillar of cloud, but reaching from darkness to the glory of the heavens. m. now move from between the pillars thou hast formulated to the west, face west, and say, invisible i c

GOLDEN DAWN RITUALS Z3

ation thereof, let him think of himself as a vast figure, standing or moving in the likeness of that god, colossal, his head lost in the clouds, with the light flashing around it from the headdress of the god. his feet rest upon earth in darkness, thunder and rolling clouds, and his form wrapped in flashes of lightening, while vibrating the name of the god. thus standing, let him endeavor to hear the voice of the god whom he represents and of the god forms of the other officers as previously explained. 3 let him speak, then, not as if unto an assembly of mortals but as to an assembly of gods. let his voice be so directed as to roll through the universe to the utmost confines of space. let the candidate represent unto him, as it were, a world whom he is beginning to lead unto the knowledge

ssal figure of tho-oth cease to be in the sign of the enterer and gives the sign of silence, permitting the first real 5 descent of the genius of the candidate, who descends to the invisible station of harpocrates as a witness of the obligation. the hiereus and the hierophant return to their thrones, and therefore, it is not aroueris, but osiris himself that addresses the speech to the candidate, the voice of my higher self, etc, which confirms the link established between the neschamah and the genius by formulating the conception thereof into the jwr. for this, osiris speaks in the character of the higher soul, the symbolic form of which is standing between the columns before him. the affirmation of the higher soul as the god of the man does not mean that this is the only god, but rather

be answered by the second. the secret names of the saluting signs are, the attacking sign, or the sign of the enterer of the threshold. the sign of silence 1. this is simply that of secrecy regarding the mysteries. 2. it is the affirmation of the station of harpocrates, wherein the higher soul of the candidate is formulated in part of the admission ceremony. it is the symbol of the center and of the voice of the silence which answers in secret the thought of the heart. 3. the sign of silence withdraws the force put out by the sign of the enterer. take upon thyself as before taught the colossal form of the god harpocrates. bring the left foot sharply back, both heels together and beat the ground once with the left foot as it is placed beside the right. bring the left hand to the mouth and

dians are wrffm and wpldns as the two pillars, and nephesch ha-messiah, the animal soul of messiah, the shekinah or presence between the kerubim. the particular exordium the bornless ones of time referred to are those corruscations of the divine light which are above rtk of twlyxa. in such supernal realms, the [ws ya, though negative to us, is there intensely positive. thence came forth the gods, the voice, the aeons, and the name. the egyptian gods are generally most differentiated by their crowns: amen-ra, by the high feathers, mo-ooth (maut) has the same headdress as horus. she corresponds to \yhla amya. the high hermes-tho-oth has the same headdress as amoun kneph, the sacred spirit. remember that tho-oth, truth, has two aspects- the higher and the lower. the higher is absolute,.and th

GOLDEN DAWN RITUALS ZAM10

ure thee, that thou encirclest me, so that i may become invisible. so that seeing me, men may see me not, nor understand, but that they may see the thing that they see not, and comprehend not the thing that they behold. as it is desired, so shall it be" 8 step 17 pass to the north, and face east. say "i have set my feet in the north, and have said 'i will shroud myself in mystery and concealment' the voice of my higher self said unto me 'let me enter the path of darkness, peradventure, thus, may i attain the light. i am the only being in an abyss of darkness; from the darkness came i forth ere my birth, from the silence of a primal sleep. and the voice of darkness answered unto my soul 'i am he that formulates in darkness, the light that shineth in darkness, but the darkness comprehendeth

GOLDEN DAWN RITUALS ZAM15

e works of fire must sprinkle with the lustral waters of the loud, resounding sea" put down the cup on the altar. 4 step 5 take up the incense and wave it as you pass round to the east, south, west, and north while saying "and when after all the phantoms are vanished, thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depths of the universe, hear thou the voice of fire" put down the incense. step 6 take up the lotus wand. circumambulate with a three times, grasping the wand by the white band. return to the west, face east, and say the adoration "holy art thou lord of the universe. holy art thou whom nature hath not formed. holy art thou the vast and mighty one, ruler of the light and of the darkness" step 7 perform the lesser invoking ritual of

GOLDEN DAWN RITUALS ZAM16

wn of the glory of my genius shall be placed upon my head, and that his nature may become more illumined and glorified, more capable of receiving that divine influx which abides in the heart of god and of man" step 17 lift up the talisman in the left hand, smite it thrice with the sword, and raise both it and the sword aloft, stomping three times. then, take the talisman to the north, and repeat "the voice of the exorcism said unto me 'let me shroud myself in darkness, peradventure thus shall i manifest myself in light. i am the only being in an abyss of darkness. from the darkness came i forth ere my birth, from the silence of a primal sleep' and the voice of ages answered unto my soul 'creature of talismans, the light shineth in the darkness, but the darkness comprehendeth it not' let th

and thy steeds course the firmament of nu. behold! thou didst lift up thy voice, and the hills were shaken! thou didst cry aloud, and the everlasting hills did bow. o my father, my father, the chariots of israel and the horsemen thereof, the sound of thy voice was freedom. thy lightnings were kindled and lighted. thy thunder was heard on the deep. the stars with thy fear shook and whitened while the voice of the lord was uplifted. the wilderness also obeys, for the flames of thy fire are rifted, and the waves of the sea know thy ways. they did hear thee, the cedars of lebanon; and the desert of kadesh hath known. o amoun (vibrate, thou spirit of illimitable light and life and love. thou with the plume and the wands, is thy path in the waters? the marvelous deeps of the sea? to that abyss

te three times with the talisman in the right hand. return to the throne of the east, place the talisman upon the ground between the pillars and say "it is the word of the veil, the veil of the tabernacle of the temple before the holy of holies, the veil which was rent assunder. it is the veil of the four elements of the body of man which was offered upon the cross for the service of man. i heard the voice of the holy one proclaim 'thou art my son. this day have i begotten thee. thou shalt rule the nations with a rod of iron. thou shalt break them in pieces as a potter's vessel' let therefore the elements obey the voice of hwhy. o ye spirits of flashing o, and m, spirits of n and l, even ye legions of demons who dwell in the land of twilight, recognize in me your master and in this creatur

GOLDEN DAWN RITUALS ZAM20

ritual of the hexagram. perform the full lvx signs. step 2 advance to the altar without the wand and take therefrom the fire wand. face south, raise the wand above your head, and slowly circumambulate in the path of a, saying "and when, after all the phantoms have vanished, thou shalt see that holy and formless o, that o which darts and flashes through the hidden depths of the universe, hear thou the voice of o" step 3 on reaching south, make the invoking fire pentagram and the sign of the lion's head. say "oip teaa pedoce. in the names and letters of the great southern quadrangle, i invoke ye, ye angels of the watchtower of the south" step 4 replace wand on altar, take cup and go west. sprinkle to the west and circumambulate temple in the path of a, saying "so therefore, first, the priest

r the operations of this secret wisdom. strengthen and establish me in my search for the mysteries of the divine light. increase my spiritual perception and assist me to rise 8 beyond that lower selfhood which is nothing unto the highest selfhood which is in god the vast one" step 19 pass to the north. project the astral form to the throne of the hierophant in the east, and facing your body, say "the voice of my higher self said unto me 'let me enter the path of light, peradventure i may be prepared to dwell there. i am the only being in this glory of the ineffable. from the divine brilliance came i forth ere my birth, from the splendor of the infinite light" step 20 open your eyes to the angelic kerux, your higher genius. return to your body. circumambulate with a, while drawing down the

GOLDEN DAWN RITUALS ZAM21

onsecrate thee with fire" magus of fire (he then lights the four red lamps at the edge of the circle, starting in the east and ending at the fifth lamp sitting on the center altar, while saying at the beginning of the lighting "and when all the phantoms have vanished, thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depths of the universe. hear thou the voice of fire (returns to position) chief adept (moves to the east, takes air dagger and draws the invoking pentagram of air "i exorcise all evil and impure spirits by the powers of air and in the name of exarp and oro ibah aozpi (faces west, swings/ and makes a cross in the air and says "in the name of shaddai el chai, all mighty and everlasting god, and in the name of the great archangel of

GOLDEN DAWN RITUALS ZAM22

genius shall be placed upon my head. grant that his nature shall become more illuminated, glorified and more capable of receiving the divine influx which abides only in the heart of god and man. 9 the exorcism step 1 lift the talisman upon high in left hand. smite it three times with sword, and raise both it and sword overhead stomping three times. proceed to take the talisman to the north. say: the voice of the exorcism said unto me, let me shroud myself in darkness peradventure, there, shall i manifest myself in light. i am the only being in the abyss of darkness. from the darkness came i forth ere my birth, from the silence of a primal sleep. and the voice of ages answered unto my soul, creature of talismans, the light shineth in the darkness, but the darkness comprehendeth it not. let

unto this creature of talismans the ethereal splendour of your realm so that it may become a living creature well fitted to receive the incarnation 18 of the divine. give it life and energy, i beseech thee, so that always it may manifest unto me the glorious quality of trapt. the charge against evil step 1 lift the talisman with the left hand high, and point blade of sword downward. say: i heard the voice of the holy one proclaim, thou art my son. this day have i begotten thee. thou shalt rule the nations with a rod of iron. thou shalt break them in pieces as a potter s vessel. let therefore the elements obey the voice of hwhy. o ye spirits of flashing o, and m, spirits of n and l, even ye legions of demons who dwell in the land of twilight, recognize in me your master, and in this creatu

GOLDEN DAWN RITUALS ZAM7

said concerning the effects of the sun. finish of the tabula smaragdiagthe calling forth of the higher genius invocation of thoth r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 at the ending of the night: at the limits of the light: tho-oth stood before the unborn ones of time! then was formulated the universe: then came forth the gods thereof: the aeons of the bornless beyond: then was the voice vibrated: then was the name declared. at the threshold of the entrance, between the universe and the infinite, in the sign of the enterer, stood tho-oth, as before him were the aeons proclaimed. in breath did he vibrate them: in symbols did he record them: for betwixt the light and the darkness did he stand. the god form of thoth 3 "procol oh procol, este profani. barlasti ompala. in the

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

s originally a polish jew. in his native warsaw, the adepts of the philosophus degree (6= 4) assembled every five years. these degrees are closely paralleled in the a.a. system, and that of the hermetic order of the golden dawn. note that crowley regarded blavatsky as a high intitiate of the great white brotherhood, or a.a. he ranked her an 8= 3 (master of the temple) in his class b commentary on the voice of the silence, in which he pointedly credits himself the lesser grade of 7= 4. secret cipher of the ufonauts 37 crowley and liber al, came in 1944, with mark probert and the inner circle ufo trance channelings, under the direction of meade layne s bsra. madame blavatsky s first control in the parlance of 19th century mediumship was called john king a control name as common in 19th centu

consider henry steel olcott s account of an encounter at lahore with the legendary k.h: i was sleeping in my tent, the night of the 19th, when i rushed back towards external consciousness on feeling a hand laid on me. the camp being on the open plain, and beyond the protection of the lahore police, my first animal instinct was to protect myself. do you not know me? do you not remember me? it was the voice of the master k.h. a swift revulsion of feeling came over me, i relaxed my hold on his arms, joined my palms in reverential salutation, and wanted to jump out of bed to show him respect. but his hand and voice stayed me, and after a few sentences had been exchanged, he took my left hand in his, gathered the fingers of his right into the palm, and stood quiet beside my cot, from which i c

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

published some of the order's magical papers dealing with enochian magick as well as some original work. crowley acting as kelly (a skryer, together with his associate, victor neuburg, who acted as dee (a scribe, traveled through the sahara desert visiting one aethyr each day (except the first two which crowley had visited earlier when in mexico. crowley wrote of 3 these visions in the vision and the voice, a remarkable work, although somewhat obscure and difficult to read, owing to the poetic and highly symbolic language used. using the works of dee, the golden dawn, and crowley, i attempted to gather together the quintessence of this magick. i presented the basics of it in the book, enochian magic: a practical manual. this new manual is intended as a companion to that first book (hereaft

of how and why the magick works. this manual, an advanced guide to enochian magick (wi th a final k, explores the many uses and applications of those basic principies. the magical system described here and in enochian magic borrows heavily from both the golden dawn and aleister crowley. students of this magical system are referred to the golden dawn by israel regardie and crowley's the vision and the voice (liber xxx, as well as liber lxxxix vel chanokh, both of which can be found in gems of the equinox by israel regardie. the golden dawn is available from llewellyn publications. in my opinion, enochian magick ranks as one of the most powerful branches of western magick and occultism. it rivals the hebrew qabalah in scope, and provides an alternative to the more familiar system of qabalism

hulse in the same work. here sixteen letters of the enochian alphabet are assigned a corresponding geomantic figure. the golden dawn correspondence between geomant ic f igures and hebrew letters is then used to determine the gematric values. the remaining five let ters are assigned values devised by aleister crowley. the fourth possible system of gematria is that used by crowley in the vision and the voice. this is also the system employed in this manual. the student is advised to experiment with all of these systems. let the results of your own experience determine which to use. 25 26 27 a magical theorem every man and every woman is a star. aleister crowley, book of the law a major theorem of enochian magick is that every man and every woman is inherently a star. although this theorem is

wal of form. you should study these figures carefully until you get an intuitive feel for how these different forces and energies course through the watchtowers. four major types of forces s can be found, creative, destructive, masculine and feminine. 42 watchtower pyramids and the angel sayeth: verily is the pyramid a temple of initiation. verily also is it a tomb. aleistercrowley,the vision and the voice enochian magic explains the specific procedures used to convert each watchtower square into a truncated pyramid. figure 15, appendix a, shows the results of converting the tablet of union squares finto truncated pyramids. figures 16 to 31 show the pyramids of the four watchtowers. these, or similar diagrams, can be used to focus your mirad when skrying the watchtowers in the spirit visio

tary influences the universe is in equilibrium; therefore he that is without it, though his force be but a feather, can overturn the universe. be not caught within that web, o child of freedom! be not entangled in the universal l e, o child of truth! aleister crowley, the book of l es, every spiritual ego is a ray of a "planetary spirit" according to esoteric teaching. h.p. blavatsky, glossary to the voice of the silence the planetary influences in the four great crosses are shown in figures 1 to 4, appendix d. how these forces influence the calvary crosses is shown in figures 16 to 31, appendix a. the primary meanings of these signs are given below. sun: will power, vitality, creativity. it rules over leo. moon: instinct, habit, personality, feeling, memory, imagination, receptivity. it r

ep separate. in order to successfully invoke an enochian deity, a degree of samadhi (an advanced stage of transcendental meditation) is required. an outline of the primary stages is given below. 1. the form. first the symbolic forro of the deity must be carefully studied cantil you can hold a steady image in your mind. the attributes of the deity must be contemplated while you assume his form. 2. the voice. then you will hear the voice of the deity. the utterance of the deity must be in keeping with his/her characteristic nature. 3. the assertion. in the next stage you must assert your identity with the deity. 4. the identity. in the final stage you must become the vehide for the deity. after this stage the original objective of the invocation is stated. 87 a successful invocation/evocatio

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

en spiteful, seldom merciful. it is only those who keep in the middle of the road that the rough hunter will do nothing to, that is why he calls out to travellers 'midden in den weg' a peasant was coming home tipsy one night from town, and his road led him through a wood; there he hears the wild hunt, the uproar of the hounds, and the shout of the huntsman up in the air' midden in den xveg' cries the voice, but he takes no notice. suddenly out of the clouds there plunges down, right before him, a tall man on a white horse' are you strong' says he' here, catch hold of this chain, we'll see which can pull the hardest' the peasant courageously grasped the heavy chain, and up flew the wild hunter into the air. the man twisted the end round an oak that was near, and the hunter tugged in vain' h

509. devil. 1025 offered his assistance ou condition that; when the church was finished, esbern should be able to tell the trold^s name, or else forfeit to him his heart and eyes. the work went rapidly forward, and only half a pillar was wanting, when esbern began to be alarmed, because he knew not yet the trold's name. anxious and sad he wandered in the fields, when at the top of a rock he heard the voice of a trold-wife 'hush, hush, my child, to-morrow comes thy father fin bringing thee esbern snare's heart and eyes to play with' esbern came home comforted; he stept into the church, the trold was just bringing up the stone shaft that was still wanting, when esbern hailed him by the name of fin! in a rage the ti'old shot up into the air with the half-pillar: that is why the church stands

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

ian; if that sprang out of, 1 it may have long had this altered form in the legend itself. some branches of the greek race had their own stories of an ancient flood, of which they called the heroes ogyges and ogygos; 2 but all these accounts are wanting in epic details.3 a rich store of these opens for us in the indian mahabharata.4 king hanus stood on a river s bank, doing penance, when he heard the voice of a little fish imploring him to save it. he caught it in his hand and laid it in a vessel, but the fish began to grow, and demanded wider quarters. manus threw it into a large lake, but the fish grew on, and wished to be taken to ganga the bride of the sea. before long he had not room to stir even there, and manus was obliged to carry him to the sea; but when launched in the sea, he fo

HEAVEN HELL

journey by the help of khepera. the corridor of re-stau through which he travels now bends upwards, and passing by p. 135 the secret abode of seker, by which it is hidden, once more descends to its former level. the land of seker is in the form of an elongated ellipse, and is enclosed by a wall of sand; it rests upon the backs of two man-headed sphinxes, each of which is called af and lives upon the voice, or word, of the great god. the duty of these is to guard the image of seker. the form in which this god is depicted is that of a hawk-headed man, who stands between a pair of wings that project from the back of a huge serpent having two heads and necks, and a tail terminating in a bearded human head. the land of seker is covered by a pyramid having its apex in the form of the head of a

ompany his boat, and to escort the souls and shadows of men through the division, and to provide the spirits with food and water. next is the p. 151 monster serpent "am-khu" i.e "eater of the spirits" whose duty it is to devour the shadows of the dead, and to eat up the spirits of the foes of ra; from his back spring the heads of the four children of horus, and they come into being when they hear the voice of afu-ra. beyond these are four osiris forms "which stand though they are seated, and move though they are motionless" and nine serpents armed with knives, which represent the ancient gods, ta-thenen, temu, khepera, shu, seb, asar (osiris, heru, apu, and hetepui. these gods had faces of fire, and lived in the water of tathenen, and they only came to life by virtue of the words of power

the fourth the "form of osiris" the heads which appear at the ends of the tombs are those of the enemies who were slain at the tombs, and were buried in the foundations in order to drive away evil spirits. the texts which refer to these scenes state that the four goddesses join in slaying apep, that the human heads appear as soon as any one comes to the tombs; and that as soon as they have heard the voice of afu-ra, and he has gone by, they "eat their own forms" i.e, they disappear until ra again comes (vol. i, p. 145. on the right of the boat of afu-ra, and facing it, are horus, and the twelve gods of the hours, who protect the tombs of osiris, and assist ra in his journey (vol. i, pp. 154-156; next come twelve goddesses of the hours, who face in the opposite direction, and are entreated

hem are nine shemsu, or "followers" i.e "servants (of osiris, each with an object before him (vol. i, p. 167, which indicates that he is a properly bandaged mummy, and leading these are four rams, each wearing a p. 155 different kind of crown, which represent the four forms of tathenen (vol. i, pp. 168, 169. the heads which are attached to the symbols of the "followers" only appear when they hear the voice of afu-ra, and when he has passed them they disappear; the huge knives which they have are used in slaughtering any of the enemies of ra who may succeed in entering the city. on the right and left of the path of afu-ra are a number of "circles" in which dwell the "gods" who have been mummified, and for whom all the prescribed rites and ceremonies have been performed; the greater number o

s are two crowns, the white and the red (vol. i, p. 237, which rest each on the back of a uraeus; so soon as afu-ra comes three human heads look forth, one from each side of the white crown, and one from the red crown, and they disappear when he has passed by. the leaders of this remarkable procession are four forms of the goddess neith of sa s, who spring into life so soon as p. 177 the sound of the voice of afu-ra is heard; these are neith the child, neith of the white crown, neith of the red crown, and neith of the phallus. these goddesses "guard the holy gate of the city of sa s, which is unknown, and can neither be seen nor looked at" on the right of the path of afu-ra we see the two-headed god aper-hra-neb-tchetta, with the crown of the south on one head, and the crown of the north o

HELENA BLAVATSKY NIGHTMARE TALES

hilt with smoking blood,and in his left, the colours rent from the hand of the warrior expiring at his feet, he had sent in a stentorianvoice praises to the throne of the almighty, thanksgiving for the victory just obtained. he starts in his sleep and awakes in horror. a great shudder shakes his frame like an aspen leaf, and sinkingback on his pillows, sick at the recollection, he hears a voice- the voice of the soul-ego- saying in him "fame and victory are vainglorious words. thanksgiving and prayers for lives destroyed- wicked liesand blasphemy "what have they brought thee or to thy fatherland, those bloody victories. whispers the soul in him "a nightmare talesviii16 population clad in iron armour" it replies "two score millions of men dead now to all spiritual aspirationand soul-life

lesa bewitched life25 it was the low, and at first scarce audible, whisper of a human voice. it approached, and graduallystrengthening seemed to speak in my very ear. thus sounds a voice speaking across a blue quiescent lake, inone of those wondrously acoustic gorges of the snow-capped mountains, where the air is so pure that a wordpronounced half a mile off seems almost at the elbow. yes; it was the voice of one whom to know is toreverence; of one, to me, owing to many mystic associations, most dear and holy; a voice familiar for longyears and ever welcome; doubly so in hours of mental or physical suffering, for it always brings with it a rayof hope and consolation "courage" it whispered in gentle, mellow tones "think of the days passed by you in sweet associations; ofthe great lessons re

ng more than a low whispered murmur of a nondescript nature. then, gradually, my ear caughtthe indistinct words of a faint and distant voice, and i thought the figure before me, bending over itsmanuscript, was reading its tale aloud instead of writing it. but i soon found out my error. for casting mygaze at the old scribe's face, i saw at a glance that his lips were compressed and motionless, and the voice toothin and shrill to be his voice. stranger still at every word traced by the feeble, aged hand, i noticed a lightflashing from under his pen, a bright coloured spark that became instantaneously a sound, or- what is thesame thing- it seemed to do so to my inner perceptions. it was indeed the small voice of the quill that i nightmare talesa bewitched life26 heard though scribe and pen we

oven to me as eternal. reincarnation, in which the bonze felt so anxious i shouldbelieve, may be true. why not? is not the flower born year after year from the same root? hence this "i"once separated from, its brain, losing its balance and calling forth such a host of visions. beforereincarnating. i was again face to face with the inexorable, fatal clock. and as i was watching its needle, i heard the voice ofthe bonze, coming out of the depths of its white face, saying "in this case, i fear you would have only toopen and to shut the temple door, over and over again, during a period which, however short, would seem toyou an eternity. the clock had vanished, darkness made room for light, the voice of my old friend was drowned by amultitude of voices overhead on deck; and i awoke in my berth

odesty seek protection under thewing of one or other of our party. as he had thus from the first shown so decided an aversion to bad company, i began to feel assured of hisdiscretion and by the end of the third day i had considerably relaxed my vigilance. this carelessness on mypart, however, was soon punished, and i was made to regret my misplaced confidence. in an unguardedmoment he listened to the voice of some four-footed syren, and the last i saw of him was the end of hisbushy tail, vanishing round the corner of a dirty, winding little back street. greatly annoyed, i passed the remainder of the day in a vain search after my dumb companion, i offeredtwenty, thirty, forty francs reward for him. about as many vagabond maltese began a regular chase, andtowards evening we were invaded in o

eager group. he was the host andhe found it impossible to refuse the demanded narrative. he repeated the sad tale in a trembling voice, with apallid cheek, and tears were seen glittering in his feverish eyes. the company were greatly affected, andencomiums upon the behaviour of the loving nephew in honouring the memory of his uncle and benefactorwere freely circulating in whispers, when suddenly the voice of nicolas became choked, his eyes started fromtheir sockets, and, with a suppressed groan, he staggered back. every eye in the crowd followed withcuriosity his haggard look, as it fell and remained riveted upon a weakened little face, that peeped frombehind the back of the hungarian "where do you come from? who brought you here, child" gasped out nicolas, as pale as death "i was in bed

HELENA BLAVATSKY THE KEY TO THEOSOPHY

akness and failure. shoulder to shoulder, drilled and disciplined, a rabble becomes an army, each man a match for a hundred of the untrained men that may be brought against it. organization in every department of man's work means success, saving of time and labor, profit and development. want of method, want of plan, haphazard work, fitful energy, undisciplined effort-these mean bungling failure. the voice of humanity attests the truth. does the spiritualist accept the verdict and act on the conclusion? verily, no. he refuses to organize. he is a law unto himself, and a thorn in the side of his neighbors. q. i was told that the theosophical society was originally founded to crush spiritualism and belief in the survival of the individuality in man? a. you are misinformed. our beliefs are al

them. no man who has not got it in him will ever become a theosophist; but he may remain a member of our society all the same. we have no rules by which we could force any man to become a practical theosophist, if he does not desire to be one. q. then why does he enter the society at all? a. that is best known to him who does so. for, here again, we have no right to prejudge a person, not even if the voice of a whole community should be against him, and i may tell you why. in our day, vox populi (so far as regards the voice of the educated, at any rate) is no longer vox dei, but ever that of prejudice, of selfish motives, and often simply that of unpopularity. our duty is to sow seeds broadcast for the future, and see they are good; not to stop to enquire why we should do so, and how and w

HP LOVECRAFT A DARK LORE

weather. it was still gruesomely dark when, not much over an hour later, a confused babel of voices sounded down the road. another moment brought to view a frightened group of more than a dozen men, running, shouting, and even whimpering hysterically. someone in the lead began sobbing out words, and the arkham men started violently when those words developed a coherent form 'oh, my gawd, my gawd' the voice choked out 'it's a-goin' agin, an' this time by day! it's aout- it's aout an' a-movin' this very minute, an' only the lord knows when it'll be on us all' the speaker panted into silence, but another took up his message 'nigh on a haour ago zeb whateley here heered the 'phone a-ringin, an' it was mis' corey, george's wife, that lives daown by the junction. she says the hired boy luther wa

y older than his twenty-six years would warrant. mental disturbance, it is true, will age one rapidly; but the face of this young man had taken on a subtle cast which only the very aged normally acquire. in the second place, his organic processes shewed a certain queerness of proportion which nothing in medical experience can parallel. respiration and heart action had a baffling lack of symmetry; the voice was lost, so that no sounds above a whisper were possible; digestion was incredibly prolonged and minimised, and neural reactions to standard stimuli bore no relation at all to anything heretofore recorded, either normal or pathological. the skin had a morbid chill and dryness, and the cellular structure of the tissue seemed exaggeratedly coarse and loosely knit. even a large olive birth

the next day, but to those in the ward household it was overshadowed by the odour which instantly followed it; a hideous, all- pervasive odour which non of them had ever smelt before or have ever smelt since. in the midst of this mephitic flood there came a very perceptible flash like that of lightning, which would have been blinding and impressive but for the daylight around; and then was heard the voice that no listener can ever forget because of its thunderous remoteness, its incredible depth, and its eldritch dissimilarity to charles ward's voice. it shook the house, and was clearly heard by at least two neighbours above the howling of the dogs. mrs. ward, who had been listening in despair outside her son's locked laboratory, shivered as she recognised its hellish imports; for charles

now how you did it 'you left off your beard and glasses and fooled the guards around the house. they thought it was he who went in, and they thought it was he who came out when you had strangled and hidden him. but you hadn't reckoned on the different contents of two minds. you were a fool, joseph curwen, to fancy that a mere visual identity would be enough. why didn't you think of the speech and the voice and the handwriting? it hasn't worked, you see, after all. you know better than i who or what wrote that message in minuscules, but i will warn you it was not written in vain. there are abominations and blasphemies which must be stamped out, and i believe that the writer of those words will attend to orne and hutchinson. one of those creatures wrote you once "do not call up any that you

s correspondence (especially that terrible and encyclopaedic second letter, i know they would think differently. it is, after all, a tremendous pity that i did not disobey akeley and play the record for others- a tremendous pity, too, that all of his letters were lost. to me, with my first-hand impression of the actual sounds, and with my knowledge of the background and surrounding circumstances, the voice was a monstrous thing. it swiftly followed the human voice in ritualistic response, but in my imagination it was a morbid echo winging its way across unimaginable abysses from unimaginable outer hells. it is more than two years now since i last ran off that blasphemous waxen cylinder; but at this moment, and at all other moments, i can still hear that feeble, fiendish buzzing as it reach

ination it was a morbid echo winging its way across unimaginable abysses from unimaginable outer hells. it is more than two years now since i last ran off that blasphemous waxen cylinder; but at this moment, and at all other moments, i can still hear that feeble, fiendish buzzing as it reached me for the first time "ia! shub-niggurath! the black goat of the woods with a thousand young" but though the voice is always in my ears, i have not even yet been able to analyse it well enough for a graphic description. it was like the drone of some loathsome, gigantic insect ponderously shaped into the articulate speech of an alien species, and i am perfectly certain that the organs producing it can have no resemblance to the vocal organs of man, or indeed to those of any of the mammalia. there were

HP LOVECRAFT THE CATS OF ULTHAR

to the secrets of hoary and sinister africa. the sphinx is his cousin, and he speaks her language; but he is more ancient than the sphinx, and remembers that which she hath forgotten. in ulthar, before ever the burgesses forbade the killing of cats, there dwelt an old cotter and his wife who delighted to trap and slay the cats of their neighbors. why they did this i know not; save that many hate the voice of the cat in the night, and take it ill that cats should run stealthily about yards and gardens at twilight. but whatever the reason, this old man and woman took pleasure in trapping and slaying every cat which came near to their hovel; and from some of the sounds heard after dark, many villagers fancied that the manner of slaying was exceedingly peculiar. but the villagers did not disc

HP LOVECRAFT THE STATEMENT OF RANDOLPH CARTER

er more portentous than the loudest shriek "god! if you could see what i am seeing" i could not answer. speechless, i could only wait. then came the frenzied tones again "carter, it's terrible--monstrous--unbelievable" this time my voice did not fail me, and i poured into the transmitter a flood of excited questions. terrified, i continued to repeat "warren, what is it? what is it" once more came the voice of my friend, still hoarse with fear, and now apparently tinged with despair "i can't tell you, carter! it's too utterly beyond thought--i dare not tell you--no man could know it and live--great god! i never dreamed of this" stillness again, save for my now incoherent torrent of shuddering inquiry. then the voice of warren in a pitch of wilder consternation "carter! for the love of god

ned my ears to listen. again i called down "warren, are you there" and in answer heard the thing which has brought this cloud over my mind. i do not try, gentlemen, to account for that thing--that voice--nor can i venture to describe it in detail, since the first words took away my consciousness and created a mental blank which reaches to the time of my awakening in the hospital. shall i say that the voice was deep; hollow; gelatinous; remote; unearthly; inhuman; disembodied? what shall i say? it was the end of my experience, and is the end of my story. i heard it, and knew no more--heard it as i sat petrified in that unknown cemetery in the hollow, amidst the crumbling stones and the falling tombs, the rank vegetation and the miasmal vapors- heard it well up from the innermost depths of t

INITIATION INTO HERMETICS

ached a minimum of five minutes before you pass over to the next exercise, dealing with men in their movements such as walking, working, talking, etc. if you have noticed a success with one sense, say visually, add another sense, e.g, auditory imagination so that you can hear the individual talking, and imagine his voice. always endeavor to adapt imagination to the reality, e.g, the modulation of the voice, slow or fast speech, just as the person of your imagination actually does or did. practice first with eyes closed, then with the eyes open. if you have booked any success in this field too, concentrate your imagination on quite strange people, retaining their different features and voices. they may be people of both sexes and of any age whatsoever. after that, imagine people of other ra

ISIS UNVEILED

it involved of being well acquainted with the dead languages naturally limited the number of students' besides there was less popular need for it so long as people could not replace the christian orthodoiqr by something more tan^ble. it is one of the moat un- deniable facts of psychology, that the average man can as little exist out of a religious element of some kind, as a fish out of the water. the voice of truth "a voice stronger than the voice of mighty thun- derings" speaks to the inner man in the nineteenth century of the christian era, as it spoke in the corresponding century b. c. it is a useless and unprofitable task to offer to humanity the choice between a future life and annihilation. the only chance that remains for those friends of human progress who seek to establish for the

"the perfective rite ttamj, precedes in order the initiation muetia, and the initiation epopteia, or the final apocalypse (revelation" theon of smyrna, in mathematica, also divides the mystic rites into five parts "the first of which is the previous purification; for neuher are the myateries communicated to all who are willing to re- ceive them; but there are certain persons who are prevented by the voice of the crier (v^pu. since it is necessary that such as are not expelled from the mysteries should first be refined by certain purifica- tions, which the reception of the sacred rites succeeds. the third part is denominated epoptda or reception. and the fourth, which is the end and design of the revelation, is the bmding of the head and fixing of the crowru. whether after this he [the ini

he "precursor" that "the prophecy mi^t be fulfilled" the great prophet and martyr, whose words ought to have had such an importance in the eyes of his disciples, announces the "holy ghost" to his listeners; causes crowds to as- send le on the shores of the jordan, where, at the great ceremony of christ's baptism, the promised "holy ghost" appears within the opened heavens, and the multitude bears the voice, and yet there are disciples of st. john who have "never so much as heard whether there be any holy ghost! veri^ the disciples who wrote the codex nazaraeus were right. only it is not jesus himself, but those who came after him, and who concocted the bstle to suit themselves, that "perverted john's doctrine, dianged the baptism of the jordan, and perverted the sayings of justice" it b us

more especially of those apparently magical appearances which have always ezdted my suqiiciod and distrust i know the various uses of the magic-lantern, and other at^js-ratus, and took care to ezanune the room where the 'visions' appeared to me the same evening, and the nert day and seveial times afterwords, and knew that, in my case, there wa* no use made of any madiinery or other means besides the voice of the 'guide and instructor' on several occasions afterward, when at a great distance from the 'chamber' the same or similar idnona were produced, as, for instance, in homat^'s hotel at jerusalem. a dau^ter-in- digitizecoy google the 'mother lodge' and iis branches 315 uw at well-wiwd jewuh merduuit b jenimlem a an inituted 'aiita' and emn produce the tiliodil>]m
us, had not taken the slightest notice either of his life or death. christians wondered at such an unaccountable omission of what the church considered the greatest events in the world's history. eusebius saved the battle of the day. such are the men who have slandered the gnostics. the first and most unimportant sect we hear of is that of the nico- laitans, of whom john, in the apocalypse, makes the voice in his viuon say that he hates their doctrine" these nicolaitans were the followers, however, of nicolas of antioch, one of the "seven" chosen by the "twelve" to make distribution from the common fund to the proselytes at jerusalem ads ii, 44, 45; vi, 1-5, hardly more than a few weeks, or perhaps months, after the crucifixioa* and a man "of honest report, fiul of the holy ghost and wisdo

oogle 344 isis unveiled mirific name which, according to the most andent orades "mshes into the infinite worlds, ix'f^v^ arpo^ixiyyt* can be obtained in a twcrfom way: by regular initiation, and throng the 'small voice* which elijah heard in the cave of horeb. the mount of god. and "when elijah heard it he wrapped his face in kit manue, and stood in the entering of the cave. and behold there came the voice" wlien apollonius of t^ana deaied to hear the 'small voice' he used to wrap himself up entirely in a mantle of fine wool, on which he placed both his feet, after having performed certain magnetic passes, and i o- nounced not the 'name' but an invocation well known to every adept. then he drew the mantle over his head and face, and his translucent or astral spirit was free. on ordinary oc

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

eyond, nature and creature, and therefore there was for them no help or recovery. but, on the contrary, men fell and were saved thereby (the knowledge of good and evil, that is, into nature and creature, which is man s inexpressible happiness, as not being left destitute of hope or the regenerating seed of the woman. for there does centrally dwell in the human nature that which the wise man calls the voice of wisdom, or conscience-recal; which in the suggestion of the immortal sorrow planted deep in the soul of man for his lost paradise (of which the very air and hint and proof to him, is music man s music with its shadow of discords. and this immortal sorrow languishes to redemption in repentance. thus the pathetic languishment of the saviour (and sufferer, jesus christ my soul is sad, ev

JESSUP MK THE CASE FOR THE UFO

he house froze, looking at each other in astonishment; then with tom lerch in the lead they dashed out into the night. the cry sounded again, only this time it was fainter "help, help it's got me" oliver's terror-stricken voice called again, this time from a position above their heads. with panic in their hearts, some of the people dashed back into the house, while the others continued to call to the voice above their heads which was still moaning "help me help" anxiously they continued to scan the moonlit sky, but there was nothing to be seen; only the voice could be heard "help me, help" it is highly possible that the glare from the lights of the house may, to a limited extent, have affected the visibility of the would-be rescuers. then too, the trees and bushes situated near the house m

to scan the moonlit sky, but there was nothing to be seen; only the voice could be heard "help me, help" it is highly possible that the glare from the lights of the house may, to a limited extent, have affected the visibility of the would-be rescuers. then too, the trees and bushes situated near the house may have deflected the apparent direction of the pleading voice. but for almost five minutes the voice continued to call. sometimes it was loud, then soft, now close at hand, now feeble and far away but always from the sky, never on the ground level. neighbors were called and a frantic search was begun which covered the entire yard, the farm buildings, the roof and chimney of the house, and even the basement. men got ladders and climbed in trees, poked in the snow, and even lowered the la

were called and a frantic search was begun which covered the entire yard, the farm buildings, the roof and chimney of the house, and even the basement. men got ladders and climbed in trees, poked in the snow, and even lowered the lantern down the well. oliver could not be found. at 10:00, the horror of the ghastly situation became all the more apparent when eight or nine people in the yard heard the voice calling to them from above their heads. once more it uttered a soultingling plea for help. after that, the voice was never heard again. the search was continued with renewed effort, the members not daring to venture an opinion as to what weird, unnatural event was taking place. then it was noticed the oliver's tracks had stopped about 225 feet from the house, about half the distance to t

KETAB E SIYAH

an brings his own false accusation, spoken through lips black with deceit. we must open our father's eyes to this most terrible crime before it is complete and he and we are ruined by it" lo! they acclaimed michael's false counsel for their own malice ruled their ears and governed the intent of their hearts. from the throng, crying out for vengeance for the uncommitted crime that i had done, came the voice of raphael, the third of the brothers for they were my brethren no more "what crime" he inquired "what charge are we to bring before the king most high against our perfidious brother whose heart is so black, stinking of corruption. what charge can our father listen to and judge in our favour? what charge can we bring against the traitor 8 that his treachery and lies shall have no answer

our brother, now turned against us, cast down, from the sky, a mount that broke the earth below in dire cataclysm and thus destroyed the hateful giants. this is why you are thus gathered" lo! they acclaimed michael's false counsel for their own malice ruled their ears and governed the intent of their hearts. from the throng, crying out for vengeance for the uncommitted crime that i had done, came the voice of auriel, the fourth of the brothers for they were my brethren no more "what proof" he inquired "what proof shall we bring to make firm our prosecution so that with cunning and clever words the adversary cannot escaped his deserved fate? what arguments can we devise that can thwart his and overthrow him and give us victory in god's judicious court? how shall we bring testament to his ev

an brings his own false accusation, spoken through lips black with deceit. we must open our father's eyes to this most terrible crime before it is complete and he and we are ruined by it" lo! they acclaimed michael's false counsel for their own malice ruled their ears and governed the intent of their hearts. from the throng, crying out for vengeance for the uncommitted crime that i had done, came the voice of raphael, the third of the brothers for they were my brethren no more. 69 "what crime" he inquired "what charge are we to bring before the king most high against our perfidious brother whose heart is so black, stinking of corruption. what charge can our father listen to and judge in our favour? what charge can we bring against the traitor that his treachery and lies shall have no answe

our brother, now turned against us, cast down, from the sky, a mount that broke the earth below in dire cataclysm and thus destroyed the hateful giants. this is why you are thus gathered" lo! they acclaimed michael's false counsel for their own malice ruled their ears and governed the intent of their hearts. from the throng, crying out for vengeance for the uncommitted crime that i had done, came the voice of auriel, the fourth of the brothers for they were my brethren no more "what proof" he inquired "what proof shall we bring to make firm our prosecution so that with cunning and clever words the adversary cannot escaped his deserved fate? what arguments can we devise that can thwart his and overthrow him and give us victory in god's judicious court? how shall we bring testament to his ev

-thin fissures. then with terrible eyes he gazed at me and it seemed to me those orbs burned like twin suns and seared my very soul. his beard seemed possessed with lightning and his flesh glowed red with rage as iron tempered in the forge. now the monarch raged with lion's voice that shook the very stone of the temple and made tremble the hearts of men and beasts. even i, brave satan, who denied the voice of god, flinched from that ire that, there being none other, was turned upon me though i earned it not "lord satanael" he roared like a bear enraged "your worthy lips, speaking only wisdom, are the vessel of these most hated tidings. had i been granted fore-knowledge of this news i should have struck from my head these ears that have afflicted me with testament of your speech and, with t

hield taken up for war. at this first appearance went up from the ships a great clamour of dismay 278 for bold and strong though my children were they were but few against so great a foe and could hope not to stand against the elohim. yet but for an instant did fear seize their hearts for of the nephilim these were the best and feared no travail of torment. now, like the trumpets' blare, rang out the voice of the king, shurupuk's great lord, utanapishtim, and awoke from terror's sleep his brave knights and seers to action and cast weakness from their limbs "enough, no time is their for despair though if ever was it due it is due well now. now we must act against the foe. magicians of shurupuk, to assail the ships they have opened in the veil of storms a portal by which to pass from heaven

LAITMAN M FROM CHAOS TO HARMONY

us, we will discover that this is a desire for something beyond this world. the awakening of such a desire among many of us, as well as the growing sense of emptiness that accompanies it, are in fact natural steps, preordained in nature s plan. this desire creates in us a sense that there is something beyond the familiar, and we are curious to find it. if we let this desire lead us and listen to the voice in our hearts, we will wake up to the real reality.19 143 10 balance with nature this chapter concerns a topic that is a little off-track from the topic of this book, but addressing it may help us clarify many of the topics discussed in this part of the book. these days, when individuals and society are in a predicament, a new trend is spreading the return to nature. some consider it a p

esto called messiah s horn, baal ha- sulam says that redeeming the world from its plights depends solely on disseminating the correction method: we are in a generation that is standing at the very threshold of redemption, if we will only know how to spread the wisdom of the hidden in the masses. he emphasizes that the wisdom of kabbalah must be brought to everyone in the world, and compares it to the voice of the shofar (a ram s horn blown on jewish holidays: and the dissemination of the wisdom in the masses is called a shofar. like the shofar, whose voice travels a great distance, the echo of the wisdom will spread throughout the world t h e b i rt h o f t h e p e o p l e o f i s r a e l for the correction method to appear today and lead the world to equilibrium with nature, it had to be

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

of the created being (much like the sensation of hearing) is known as "prophetic hearing "prophetic vision" is considered to be the most obvious disclosure (just as in our world, we desire to see an object and consider this to be the most complete perception of the object) because we come into direct contact with the light emanating from the creator himself. on the other hand "prophetic hearing (the voice of the creator) is defined by the kabbalists as incomprehensible, as opposed to prophetic vision. it is similar to our ability to hear sound waves, since what we are really sensing are the signals of the intermediary spiritual object that emanate from the contact of the intermediary object with the external boundary of the creator. we interpret these waves, just as in the case of prophet

merely existing. as a result, we begin to see life as unbearable and full of suffering, because regardless of our actions, we are incapable of receiving pleasure. at the very least, we cannot be satisfied by anything, because the soul does not allow us to be satisfied. thus it continues until egoism itself decides that there is no other solution but to- 358- attaining the worlds beyond listen to the voice of the soul, and to follow its directions. otherwise, we will never be at peace. this situation can be described as "the creator bringing us back to him against our will" it is impossible for us to perceive even the smallest pleasure if we did not feel the lack of it beforehand. this lack of a desired pleasure is defined as "suffering" the ability to receive the upper light also requires

ing and carrying out only the will of the creator, which itself will ensue from our perception of his grandeur and power. then, we will forget about our past motivations and will realize that we have not the slightest inclination to think or- 366- attaining the worlds beyond worry about ourselves, that we completely surrender to the grandeur of the all-transcending supreme reason, and cannot hear the voice of our own reason at all. our main worry will center on how to do something pleasing and agreeable for the creator. such a state is known as "not for oneself" the underlying cause of faith is the fact that there is no greater pleasure than to perceive the creator, and to be filled with him. but in order for us to be able to receive this pleasure unselfishly, we need the creator to be con

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

ders in all seven teachings. he also asked and commanded his disciples to study as much as possible of the seven earthly teachings, and that too was in order to raise the wisdom of israel according to the wisdom of the torah in the eyes of the nations, as it is written, for this is your wisdom and your understanding in the sight of the peoples--rabbi hillel shklover in the name of the vilna gaon, the voice of the turtle-dove, p. 115 concerning the study of the seven teachings, our rabbi had told us: the messianic revelation comes hand in hand with the revelation of the wisdom of the torah, and appears through the disclosure of the secretes of the torah and the opening of the seven teachings this is what is meant in the zohar (vayera, 117) that in the year 1840 the gates of wisdom will open

of the wisdom of the torah, and appears through the disclosure of the secretes of the torah and the opening of the seven teachings this is what is meant in the zohar (vayera, 117) that in the year 1840 the gates of wisdom will open from above k a b b a l i s t s w r i t e a b o u t k a b b a l a h 203 and the springs of wisdom from below, with the commencement of the gradual messianic revelation. the voice of the turtle-dove, p. 117 he would often sigh heavily and say, why should the nations say, where is the wisdom of israel? he would often whisper to us what those who perceive our torah do for the glory of the name of god, as the ancient sages from israel had done. many of them glorified the name of god through their extensive knowledge in the research of nature s secrets from the creato

ch of nature s secrets from the creator s wonders. many among the righteous of the nations of the world also extolled the wisdom of the sages of the torah in israel the members of the sanhedrin, the tanaaim, the amoraim, etc. and in later generations our rabbi the rambam, baal hatosafot, and others who did much to sanctify the name of god among the nations through their study in earthly research. the voice of the turtle-dove, p. 118 studying the seven teachings assists in the attainment of the wisdom of the torah in its secrets, elevates the wisdom of israel and the sanctification of god s name in the eyes of the nations, and brings redemption nearer. the voice of the turtle-dove, p. 118 to understand and to attain the wisdom of the torah contained in the upper light of wisdom, it is also

t of the wisdom of the torah in its secrets, elevates the wisdom of israel and the sanctification of god s name in the eyes of the nations, and brings redemption nearer. the voice of the turtle-dove, p. 118 to understand and to attain the wisdom of the torah contained in the upper light of wisdom, it is also necessary to study the seven teachings concealed in the lower world, the world of nature. the voice of the turtle-dove, p. 119 these are the seven teachings: a) the wisdom of calculus, attribute and measurement; b) the wisdom of creation and assemblage; c) the wisdom of medicine and growth; d) the wisdom of reason, grammar and law; e) the wisdom of playing music and sanctity; f) the wisdom of correction and integration; g) the wisdom of brw k a b b a l a h, s c i e n c e, a n d t h e m

) the wisdom of creation and assemblage; c) the wisdom of medicine and growth; d) the wisdom of reason, grammar and law; e) the wisdom of playing music and sanctity; f) the wisdom of correction and integration; g) the wisdom of brw k a b b a l a h, s c i e n c e, a n d t h e m e a n i n g o f l i f e 204 (between rain and wind, and the mental forces. our rabbi thoroughly knew all these teachings. the voice of the turtle-dove, p. 120 rabbi abraham yitzhak hacohen kook (1865-1935) rationality evolves only because beyond the threshold of its consciousness, the hidden does its scientific and moral work. the prevalent assumption that the hidden obscures the clear science and the accurate critique, is false. it is precisely through the hidden, with the might of its singing and the depth of its r

LAITMAN M THE KABBALAH EXPERIENCE

lize that their efforts are meant to enable them to discover for themselves what is always within, but concealed because of our current corrupted state. e x p e c t i n g a n a n s w e r q: sometimes i feel that the answers are given to me impatiently, perhaps even unwillingly. doesn t the creator want me to study? a: let s put it this way: there is only one case in which a person should not obey the voice of the creator- if he shows you the way out and says, go away. only in such a case does he invite defiance. in this way, we indirectly learn of the response of one with a real desire. as a teacher, i can never desert anyone who truly wants to know the kabbalah, whatever one s character. c h a n g i n g s i t uat i o n s q: i study kabbalah and i feel that my whole life is changing: my th

LAITMAN M THE PATH OF KABBALAH

place at this time. do not make compromises with yourself and do not follow others examples. the only way for a person to find the right place for himself is to listen to himself and not to others. one must examine one s soul to see if that is where one feels at ease, if that is where the soul finds its nourishment. there are people among us who look at others and try to follow them; they silence the voice of their souls demands for spiritual evolution. they shut their eyes and settle for academic wisdom instead of spiritual development. naturally, as soon as one mingles with the collective, one feels confidence, but that is self-deceit, as this feeling should only come from a direct and personal contact with the creator! therefore, those who take the path of individual growth feel less se

hey corrected. let us take this man, abraham. in a different degree we might have referred to him as a prophet. a prophet is a person who has attained such a degree that he is now in direct contact with the creator. there are prophets who only speak to the creator, meaning they attain the level of spiritual speech. naturally, they do not hear any horns blowing in the sky, as the torah writes, and the voice of god does not sound from mount sinai from gigantic speakers to the whole of mankind. it is the inner voice of one who obtains evident contact with the creator. there are prophets who see and hear, and there are those who only see and hear afterwards. the books of the prophets demonstrate the versatility of the connections of the prophets with the creator, and how and when he appears be

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

ble of falsity and hypocrisy, which goes without saying, but that his very voice revealed his inherent spirituality and his own speech reflected and was coloured by the divine word behind it. the vocal and heart nervous centres- the guttural and the pectoral, as we say- are intimately related physiologically. purity or impurity of heart modifies the tonal quality and moral power of one fs speech. the voice of the real initiate or saint is always marked by a charm, a music, an impressiveness, and a sincerity absent in other men; for he is gtrue of voice h; he possesses the gtongue of good report h(*op. cit, p. 31. 490. every man pronounces his own true name. just as he has his own odour materially, by which a bloodhound can track him, so has he his sound spiritually; and those who can hear

further still when we consider the sublime degree of the m.m. 631. just as the g c of the first degree showed the necessity of the conquest of the desire nature, so does that of the second degree show the need at this stage of full control of the lower mind. we may compare the instruction implied here with that given in light on the path on the killing out of various kinds of desire, and that in the voice of the silence: gthe mind is the slayer of the real; let the disciple slay the slayer. h 632. in the co-masonic ritual the r.w.m. tells the neophyte twice over in almost the same words that he is now expected to make the hidden mysteries of our science his future study; but 633. bro. ward remarks that in the masculine ritual the second statement is that he is now permitted to do so. he a

iry-like music, which swelled and drew nearer by imperceptible degrees. though so soft it was no longer sad, but calm and happy, with a lovely haunting refrain; and after a while a voice emerged, but so gradually, so skillfully that it was scarcely possible to say when it began. at first it seemed to be humming the air; then words somehow shaped themselves little by little, and before one knew it the voice was singing ever more and more strongly and clearly: gosiris is immortal, unchanging; osiris is broken, divided into thousands of parts, yet ever reunited; though he may be many, yet is he ever one. we are osiris; through us shall he rise again; through us shall he be reunited; for we be one, even as he is one. h then the brn. joined in and sang the same words in gradually swelling choru

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

teries assembled, and the solemn proclamation was made, enumerating those to whom access to the mysteries was forbidden whoso hath unclean hands whoso hath an unintelligible voice(*libanius, quoted foucart. op. cit, p. 311) this latter qualification has been taken to mean that only greek-speaking people could be admitted to the mysteries; but m. foucart suggests the more probable explanation that the voice must be free from impediment in order that the sacred formulae might be pronounced correctly; and he compares this qualification to the egyptian title maat-heru, which meant not only true of voice but one who is able to wield the occult powers of sound without mistake(*ibid, p. 149) when we remember the tradition of orpheus and realize how great a part sound played in the greek mysteries

LEWIS JAMES SATANISM TODAY AN ENCYCLOPEDIA OF RELIGION FOLKLORE AND POPULAR CULTURE

accept the tracts. as chick recalls, a lot of the bookstores were really outraged at some guy using these cartoons to present the gospel. they thought it was sacrilegious. this may have had something to do with the publications after which chick tracts were modeled. the official story is that the tracts were inspired by chinese communist propaganda: one day, bob hammond, missionary broadcaster of the voice of china and asia, told jack marc dutroux and a policeman (ap photo/olivier 46 chick publications that multitudes of chinese people had been won to communism through mass distribution of cartoon booklets. jack felt that god was leading him to use the same technique to win multitudes to the lord jesus christ. other commentators, however, have suggested that the immediate model for the tra

of setting up charts filled with letters to which the angels would point with a rod in order to spell out messages. after the deaths of dee and kelly, interest in enochian magic vanished. however, a revival occurred in the nineteenth century through the hermetic order of the golden dawn, and later through aleister crowley s commentaries, the most extensive of which was published in the vision and the voice (1911. crowley claimed to be able to invoke all the aethyrs in the nineteenth key, and recorded his communications with spirits and astral beings.modern enochian magic is characterized by two main operations: invoking spirits, and traveling to the aethyrs. enochian magic is best known to modern satanists indirectly because of anton lavey s inclusion of some of the keys (edited to emphasi

counts what happens when nergal tarries so long in his wife s bed that he neglects to perform his function as god of war and killing. this story begins with an image of nergal (who in this story is referred to by his akkadian name of irra or erra, scorched earth) lying awake in bed beside his wife, experiencing a rather restless night. at length, the silence of the nuptial chamber is disturbed by the voice of his weapon, sibittu. sibittu calls nergal to embark on a campaign of war, citing evidence of the general decline of the world as evidence that the equilibrium of things has been disturbed: lions and wolves, no longer hunted by nergal, attack the cattle and carry them away. the shepherds, though watchful, are powerless to stop them. other creatures invade the fields and carry away the

be the most common form of child sexual abuse, but it is not the only form. the progress of the 1970s in recognizing that child sexual abuse was not simply a result of stranger danger was an important breakthrough in dealing with society s denial. the battle, however, is not over. the persistent voice of society luring us back to the more simple concept of stranger danger may never go away. it is the voice of denial. return to stranger danger in the early 1980s the issue of missing children rose to prominence and was focused primarily on the stranger abduction of little children. runaways, throwaways, noncustodial abductions, nonfamily abductions of teenagers all major problems within the missing children s issue were almost forgotten. people no longer wanted to hear about good touching an

ctimization often feel guilty and blame themselves because they did not do what they were supposed to do. they may feel a need to describe their victimization in more socially acceptable but sometimes inaccurate ways that relieve them of this guilt. while american society has become increasingly more aware of the problem of the acquaintance molester and related problems such as child pornography, the voice calling us back to stranger danger still persists. satanism: a new form of stranger danger in today s version of stranger danger, it is the satanic devil worshipers who are snatching and victimizing the children.many who warned us in the early 1980s about pedophiles snatching fifty thousand kids a year now contend they were wrong only about who was doing the kidnapping, not about the num

rt through such compulsions. ritual can also stem from psychotic hallucinations and delusions.a crime can be committed in a precise manner because a voice told the offender to do it that way or because a divine mission required it. to make this more confusing, cultural, religious, sexual, and psychological ritual can overlap. some psychotic people are preoccupied with religious delusions and hear the voice of god or satan telling them to do things of a religious nature. offenders who feel little, if any, guilt over their crimes may need little justification for their antisocial behavior.as human beings, however, they may have fears, concerns, and anxiety over getting away with their criminal acts. it is difficult to pray to god for success in doing things that are against his commandments

LIBER 141

ometh heat and a pang intense and sharp. this is but analogy, yet just, and pleasing to the philosopher. xii of the choice of an assistant with regard to the choice of one to serve this sacrament, man is so confused in mind, and so easily deceived as to this matter, that it seems to us not unreasonable to allow full sway to the caprice of the moment. for this caprice so-called is in truth perhaps the voice of the sub-consciousness; that is, it is the deliberate choice of the holy phallus itself "the phallus is the physiological basis of the oversoul" for this very reason are these many men led astray, lost in unchastity and ruin. but let the conscious will be devoted wholly to the great work, then shall the subconscious will choose inevitably the appointed vehicle of the work. it is for th

LIBER 777

his art* 13 the priestess of the silver star. a crowned priestess sits before the veil of isis between the pillars of seth* 14 the daughter of the mighty ones. crowned with stars, a winged goddess stands upon the moon* 15 the son of the morning, chief among the mighty. a flame-clad god bearing equivalent symbols* 16 the magus of the eternal. between the pillars sits an ancient* 17 the children of the voice: the oracle of the mighty gods. a prophet, young, and in the sign of osiris risen* 18 the child of the powers of the waters: the lord of the triumph of light. a young and holy king under the starry canopy* 19 the daughter of the flaming sword. a smiling woman holds the open jaws of a fierce and powerful lion 20 the prophet of the eternal, the magus of the voice of power. wrapped in a clo

LIBER ALEPH

all or key of the thirty aethyrs: behold the face of your god, the beginning of comfort, whose eyes are the brightness of the heavens, which provided you for the government of the earth, and her unspeakable variety! and again: let there be no creature upon her or within her the same. all here members let them differ in their qualities, and let there be no creature equal with another. here also is the voice of true science, crying aloud: variation is the key of evolution. thereunto art cometh the third, perceiving beauty in the harmony of the diverse. know then, o my son, that all laws, all systems, all customs, all ideals and standards which tend to produce uniformity, being in direct opposition to nature s will to change and to develop through variety, are accursed. do thou with all thy m

ong the mountains, the sun being in cancer in the eleventh year of the on, even in the week after thy birth. and i think this woman to be her whom i call wesrun. but even while with a pure heart i did invoke her, there came unto me another like unto her, so that i am confused in my mind and bewildered. and this other woman stirreth my true nature in its depth, so that i will not call it love. for the voice of love i know of old; but this other woman speaketh in a tongue whereof i have no understanding. k liber aleph vel cxi 102 gc de sua virtute (of his virtue) hat then shall i do therein? for the scarlet woman adjureth me by the great name of god ithuphallos that i deal with the other woman as with any woman, according to my will. but this i fear for that she is not as any woman, and i de

ons, are witnesses to conflict within us. our settled relations with the universe do not disturb our minds, as, by example, our automatic functions, which speak to us only in the sign of distress. thus all consideration is demonstration of doubt, and doubt of duality, which is the root of choronzon. i the book of wisdom or folly 115 dk de cantu (of song) o then, o my son, there is my wisdom, that the voice of he soul in its true nature eternal and unchangeable, comprehending all change, is silence; and the voice of the soul, dynamic, in the way of its will, is song. nor is there any form of utterance that is not, as song is, the music proper to that motion, according to the law. thus, as thy cousin arthur machen hath rejoiced to make plain unto men in his book called .hieroglyphics. the fi

inform thee thereof. i liber aleph vel cxi 152 eu de natura s#inu (of the nature of the sphinx) irstly, this sphinx is a symbol of the coition of our lady babalon with me the beast in its wholeness. for as i am of the lion and the dragon, so is she of the man and the bull, in our natures, but the converse thereof in our offices, as thou mayst understand by the study of the book of the vision and the voice. it is thus a glyph of the satisfaction and perfection of the will and of the work, the completion of the true man as the reconcilor of the highest with the lowest, so for our convenience conventionally to distinguish them. this then is the adept, who doth will with solid energy as the bull, doh dare with fierce courage as the lion, doth know with swift intelligence as the man, and doth

LIBER ARARITA

pon me; i adored his adorable splendour. 9. i rested myself, admiring the stability of him, how the shaking of his universe, the dissolution of all things, should move him not. 10. yea, verily, i the lord viceregent of his kingdom, i, adonai, who speak unto my servant v.v.v.v.v. did rule and govern in his place. 6 liber dcccxiii vel ararita 11. yet also did i formulate the word of double power in the voice of the master, even the word 418. 12. and all these things deceived me not, for i expanded them by my subtlety into the twelve rays of the crown. 13. and these twelve rays were one. 7 iv r 0. also the little child, the lover of adonai, even v.v.v.v.v, reflecting the glory of adonai, lifted up his voice and said: 1. glory to god, and thanksgiving to god! there is one god alone, and god is

LIBER ARCANORUM

domarvm mercvrii cvm svis geniis liber xxii carcerorvm qliphoth cvm svis geniis compare abgdhwzjfyklmnsopxqrs t with. xgbojkdhcmwssczpqapzfb 2 (this book is true up to the grade of adeptus exemptus. v.v.v.v.v. 8, 38) 0. a, the heart of iao, dwelleth in ecstasy in the secret place of the thunders. between asar and asi he abideth in joy. 1. the lightnings increased and the lord tahuti stood forth. the voice came from the silence. then the one ran and returned. 2. now hath nuit veiled herself, that she may open the gate of her sister. 3. the virgin of god is enthroned upon an oyster-shell; she is like a pearl, and seeketh seventy to her four. in her heart is hadit the invisible glory. 4. now riseth ra-hoor-khuit, and dominion is established in the star of the flame. 5. also is the star of th

LIBER ASTARTE

and again. it may be that thou hast no tinder near. in the end shall come suddenly a great flame and a devouring, and burn thee utterly. now of these sparks, and of these splutterings of flame, and 1 [john xii, 12. this.the whole .dying to live. notion.is a pernicious lie of the osirian vegetation cults, based on an ignorance of fundamental biological facts. t.s] 2 [see liber 418 .the vision and the voice. 10th athyr. t.s] svb figvra clxxv 11 of these beginnings of the infinite fire, thou shalt thus be aware. for the sparks thy heart shall leap up, and thy ceremony or meditation or toil shall seem of a sudden to go of its own will; and for the little flames this shall be increased in volume and intensity; and for the beginnings of the infinite fire thy ceremony shall be caught up unto rav

LIBER CCC KHABS AM PEKHT

thy strength. note also, pray thee, this word .the law is for all..5 do not therefore .select suitable persons. in thy worldly wisdom; preach openly the 1 [quotations in this paragraph are from crowley.s poem argonauts. t.s] 2 [al i. 5] 3 [this may mean more than that the addressee was incarnate upon this planet. crowley.s doctrine of the master of the temple, based on passages in .the vision and the voice. includes the idea that after crossing the abyss, the magister templi is .cast forth. or manifests in one of the sephiroth below the abyss in particular; and that in the case of achad this was malkuth, the sphere of the elements. t.s] 4 [al i. 15] 5 [al i. 34] khabs am pekht 3 law to all men. in our experience we have found the most unlikely means have produced the best results; and inde

LIBER CHANOKH

sa oiada! das tarinuta mireca ol tahila dodasa tolahame caosago homida: das berinu orocahe quare: micama! bial. oiad; aisaro toxa das ivame aai balatima. zodacare od zodameranu! odo cicale qaa! zodoreje, lape zodiredo noco mada, hoathahe i a i d a. o ye sons of fury, the daughters of the just one! that sit upon 24 seats, vexing all creatures of the earth with age, that have 1636 under ye. behold! the voice of god; the promise of him who is called amongst ye fury or extreme justice. move and shew yourselves! unveil the mysteries of your creation; be friendly unto me, for i am the servant of the same your god: the true worshipper of the highest. the angle of c of e in the tablet of e. the queen of the thrones of earth. the fifteenth key ilasa! tabaanu li-el pereta, casaremanu upaahi cahisa d

d in equinox i (3) promising for a future issue .the elemental calls or keys, with the great watch-towers of the universe. a complete treatise, fully illustrated, upon the spirits of the elements, their names and offices, with the method of calling them forth and controlling them. with an account of the heptarchicall mystery. it was originally intended to publish this together with the vision and the voice which appeared in equinox i (5. to adequately deal with all the matters mentioned in crowley.s .prefatory note. would probably take a few books. at the time crowley was writing, the tables of soyga were mostly lost (eight of the tables had been copied into sloane ms 3189) and known mainly by passing references in the dee diaries and papers by elias ashmole. the .book of soyga. was redisc

ius agrippa s fourth book of occult philosophy and of geomancy &c &c &c, london, 1655. agrippa von nettesheim, heinrich cornelius (1992: three books of occult philosophy. st. paul, mn: llewellyn publications. english translation of de occulta philosophia libri tres, cologne: 1533. crowley, aleister: liber xxx rum vel s culi sub figur cdxviii, being of the angels of the thirty thyrs the vision and the voice (also cited as .the vision and the voice. or .liber 418. in equinox vol. i no. 5 (1911, special supplement; in crowley (ed. regardie, gems from the equinox (st. paul, mn: llewellyn, 1974; scottsdale, az: new falcon, 1988; with crowley.s commentary in equinox vol. iv no. 2 (1998. dee, john: mysteriorum liber primus. mysteriorum liber secundus. mysteriorum liber tertius. quartus liber myst

rangement of the letters left to right from the design described in the dee diaries, following the version printed in tfr (most likely the result of an engraver.s error. since in chanokh crowley simply reproduced the plate of the table from casaubon and did not treat of it in detail, i have seen fit to reconstruct the figure. note though that in crowley.s vision of the 15th thyr in the vision and the voice the .holy twelvefold table of oit. was probably conceived according to the casaubon printing, i.e. reading o i t r l u l r l o o e so the names oit, rlu and ooe (lrl is palindromic) mentioned in that vision would be read left to right on the table as printed in casaubon and the equinox, but right to left on the table reconstructed from the angels. directions (there is evidence in the dee

s initially gives as iduigo but corrected shortly afterwards. 18: most other printed versions of the calls give moooah here (the final .e. is just a product of crowley.s phonetic rendering. probably another instance of someone reading one of dee.s lowercase .h.s as an incomplete .b (see note above re sobolo/ loholo in the first key. 19: a variant translation of this call appears in the vision and the voice, second thyr: this includes a few glosses by crowley as well as some reinterpretations of a couple of phrases (e.g, orsba od dodrmni zylna .drunken and vexed in itself. is rendered .ecstasy and irritation of orgasm. and moooah ol cordziz, glossed .it repenteth me that i made man. by kelly, is interpreted .it rejoiceth me concerning the virgin and man. 20: these names are presumably an in

LIBER CLXV A MASTER OF THE TEMPLE

must have been, to help others to the path. therefore to those who follow after are these lines written in the hope that they may be saved one drop of the anguish i now suffer. whatever may have happened in this last three days, the results of my thoughts amount to this. i who have found the heart of the shining triangle, who have indeed become one with the great white brotherhood, who have heard the voice of god in all its sweetness, who have made that message a part (nay all) of my being, who have held my beloved in my arms, who have become my beloved and lost myself therein, who have for ever given up my lower self, who have conquered death, who have felt the pain of the whole world, who have found wisdom, love and power, who have given up all to become nothing, i who have seen the need

gt. transformers n the magus of power b f daug hter the flaming sword propher of the eternal y p lord of h osts of t he m ighty daughter of firmament x g priestess of silver star daughter of mighty ones d k lord of forces of life daughter of lords of truth l q ruler of flux and reflux lord of fire of world r h sun of the morning magus of the eternal w m spirt of the m ighty wa te rs z children of the voice s daughter of reconcilers child of powers ofwaters j lord of gates matter u the pantacle of frater v.i.o. this pantacle is a symbolic map of the universe, as understood by frater v.i.o. when a neophyte of a\a, and offered by him for the examination of that grade. liber clxv 169 dec. 31, 11:30 to 11:46 p.m. l.b.r. dragon. meditation on love.8 afterwards i imagined the dim figure of nuith

LIBER CORDIS CINCTI SERPENTE

with the lotus of the spirit, do thou inebriate my life with thy madness, that she leap at my passing. 47. bid thy maidens who follow thee bestrew us a bed of flowers immortal, that we may take our pleasure thereupon. bid thy satyrs heap thorns among the flowers, that we may take our pain thereon. let the pleasure and pain be mingled in one supreme offering unto the lord adonai! 48. also i heard the voice of adonai the lord the desirable one concerning that which is beyond. 49. let not the dwellers in thebai and the temples thereof prate ever of the pillars of hercules and the ocean of the west. is not the nile a beautiful water? liber cordis cincti serpente svb figvra ynda 27 50. let not the priest of isis uncover the nakedness of nuit, for every step is a death and a birth. the priest o

and the poison of the fang was established in him and his seed even for ever and for ever. 57. o thou serpent apep, my lord adonai, it is a speck of minutest time, this travelling through eternity, and in thy sight the landmarks are of fair white marble untouched by the tool of the graver. therefore thou art mine, even now and for ever and for everlasting. amen. 28 liber lxv 58. moreover, i heard the voice of adonai: seal up the book of the heart and the serpent; in the number five and sixty seal thou the holy book. as fine gold that is beaten into a diadem for the fair queen of pharaoh, as great stones that are cemented together into the pyramid of the ceremony of the death of asar, so do thou bind together the words and the deeds, so that in all is one thought of me thy delight adonai. 5

LIBER CXCVII STORY OF SIR PALAMEDES

quest; yet more utterly cast down than ever, for that this supreme vision is not the beast. xl. upon the loftiest summit of a great mountain he perceiveth naught. even this is, however, not the beast. xli. returning to camelot to announce his failure, he maketh entrance into the king fs hall, whence he started out upon the quest. the beast cometh nestling to him. all the knights attain the quest. the voice of christ is heard .well done. he sayeth that each failure is a step in the path. the poet prayeth success therein for himself and his readers. the high history of good sir palamedes the saracen knight; and of his following of the questing beast 3 i sir palamede the saracen rode by the marge of many a sea: he had slain a thousand evil men and set a thousand ladies free. armed to the teet

nd pagan men. the gods are nigh, say they, at hand. how warm a throb from venus stirs the pulses of her worshippers! nor shall the tuscan god be found reluctant from the altar-stone: his perfume shall delight the ground, his presence to his hold be known in darkling grove and glimmering shrine. o ply the kiss and pour the wine! sir palamede is fairly come into a place of glowing bowers, where all the voice of time is dumb: before an altar crowned with flowers he seeth a satyr fondly dote and languish on a swan-soft goat. then he in mid-caress desires the ear of strong sir palamede .we burn. quoth he .no futile fires, nor play upon an idle reed, nor penance vain, nor fatuous prayers. the gods are ours, and we are theirs. liber cxcvii 34 sir palamedes plucks the pipe the satyr tends, and blo

LIBER DCCCLX JOHN ST

tes. 8.53. have been meditating in hanged man position. thought dull and wandering; yet once .the conception of the glowing fire. seen as a planet (perhaps mars. just enough to destroy the concentration; then it went out, dammit! 1 [see the edition of the goetia edited by crowley and mathers. t.s] liber dccclx 16 10.40. have attended to correspondence and other business and drunk a citron presse. the voice of the n.di began to resound. 10.50. have done .bornless one. in .sana. good; yet i am filled with utter despair at the hopelessness of the task. especially do i get the buddhist feeling, not only that .sana is intensely painful, but that all conceivable positions of the body are so. 11.00. still sitting; quite sceptical; sticking to it just because i am a man, and have decided to go thr

the greek god-forms of hades and demeter, with hermes and iacchus for invisible stations. t.s] liber dccclx 32 which he desireth. before he can enter the pyramid, therefore, four ordeals are required of him. so, bound and blinded, he stumbles forward, and passes through the wrath of the four great princes of the evil of the world, whose terror is about him on every side. yet since he has followed the voice of the officer who has prepared him, in this part of the ritual no longer merely nature, the great mother, but neschamah (his aspiration) and the representative of adonai, he may pass through all. yea, in spite of the menace of the hiereus, whose function is now that of his fear and of his courage, he goes on and enters the pyramid. but there he is seized and thrown down by both officers

f adonai, he may pass through all. yea, in spite of the menace of the hiereus, whose function is now that of his fear and of his courage, he goes on and enters the pyramid. but there he is seized and thrown down by both officers as one unworthy to enter. his aspiration purifies him with steel and fire; and there as he lies shattered by the force of the ritual, he hears.even as a corpse that hears the voice of israfel.the hegemon that chants a solemn hymn of praise to that glory which is at the apex, and who invisibly rules and governs the whole pyramid. now then that darkling wight is lifted by the officers and brought to the altar in the centre; and there the hiereus accuses him of the two and twenty basenesses, while the hegemon lifting up his chained arms cries again and again against h

his the hiereus seals with a knock and at the hegemon fs new summons he.to his surprise.finds himself as the hanged man of the tarot. each point of the figure thus formed they crown with light, until he glitters with the flame of the spirit. thus and not otherwise is he made a partaker of the mysteries, and the lightning flash strikes him. the lord hath descended from heaven with a shout and with the voice of the archangel, and the trump of god. he is installed in the throne of the double kingdom, and he wields the wand of double power by the sings of the grade. he is recognized an initiate, and the word of secret power, and the silent administration of the sacrament of sword and flame, acknowledge him. then, the words being duly spoken and the deeds duly done, all is symbolically sealed b

shudders when the soul gives up to allah in its quick career itself. it is the tiniest, most intimate trembling, not unlike that of kumbhakha or .vindu-siddhi [see the .iva sam.hita. ed] properly performed; but of a female quality. i feel as if i were being shaken; in the other cases i recognize my own ardour as the cause. it is very gentle and sweet. so now i may turn back to wait for him. 3.50. the voice of the n.d.i has changed to a music faint yet very full and very sweet, with a bell-like tone more insistent than the other notes at intervals. 5.45. again awake, and patient-eager. the dreams flow through me ceaselessly. this time a house where i, like a new bluebeard, have got to conceal my wives from each other. but my foolish omission to knife them brings it about that i have thirtyn

vision of .jn; but fear. dread fear!.gripped his heart. annihilation stood before him, annihilation of john st. john that he had so long striven to obtain: yet he dared not. he had the loaded pistol to his head; he could not pull the trigger. this must have gone on for some time; his agony of failure was awful; for he knew that he was failing; but though he cried a thousand times unto adonai with the voice of death, he could not.he could not. again and again he stood at the gate, and could not enter. and the violet flames of .jn. triumphed over him. then brenner said .let us take a little rest..oh irony!.and he came down from his throne, staggering with fatigue. if you can conceive all his anger and despair! his pen, writing this, forms a letter badly, and through clenched teeth he utters

LIBER ISRAFEL

[this section is paraphrased by allan bennett from a graco-egyptian ritual of exorcism on a papyrus in the british museum (p. lond. 46/ pgm v) see betz (ed, the greek magical papyri in translation for a more literal rendition. t.s] 4 [a golden dawn title for tarot trump ii, gthe high priestess. h. t.s] 4 liber israfel 16 (a pause) 17. the speech in the silence. the words against the son of night. the voice of tahuti in the universe in the presence of the eternal. the formulas of knowledge. the wisdom of breath. the root of vibration. the shaking of the invisible. the rolling asunder of the darkness. the becoming visible of matter. the piercing of the scales of the crocodile. the breaking forth of the light!5 18 (follows the lection) 19. there is an end of the speech; let the silence of dar

LIBER LIBERI VEL LAPIDIS LAZULI

autiful god at the back of the blizzard.and thou wast he! 40. also i read in a great book. 41. on ancient skin was written in letters of gold: verbum fit verbum. 42. also vitriol and the hierophant fs name v.v.v.v.v. svb figvra vii 17 43. all this wheeled in fire, in star-fire, rare and far and utterly lonely.even as thou and i, o desolate soul my god! 44. yea, and the writing it is well. this is the voice which shook the earth. 45. eight times he cried aloud, and by eight and by eight shall i count thy favours, oh thou elevenfold god 418! 46. yea, and by many more; by the ten in the twentytwo directions; even as the perpendicular of the pyramid.so shall thy favours be. 47. if i number them, they are one. 48. excellent is thy love, oh lord! thou art revealed by the darkness, and he who gro

he brilliance of our self. 45. my darling! my darling! 46. o my god, but the love in me burst over the bonds of space and time; my love is spilt among them that love not love. 47. my wine is poured out for them that never tasted wine. 48. the fumes thereof shall intoxicate them and the vigour of my love shall breed mighty children from their maidens. 49. yea! without draught, without embrace:.and the voice answered yea! these things shall be. 50. then i sought a word for myself; nay, for myself. 51. and the word came: o thou! it is well. heed naught! i love thee! i love thee! 52. therefore had i faith unto the end of all; yea, unto the end of allliber libra svb figvra xxx v a a publication in class b issued by order: d.d.s. 7= 4 pramonstrator o.s.v. 6= 5 imperator n.s.f. 5= 6 cancellarius

LIBER LVII

maya) as seen in the 2nd aethyr. and considering himself as the ego who posits the non-ego (fichte) he hates this magus. it is only the beginner who regards this magus as the wonder-worker.as the thing he wants to be. for the adept such little consolation as he may win is rather to be found be regarding the magus as b= mercury= 8= ch= 418= abrahadabra, the great word, the .word of double power in the voice of the master. which unites the 5 and the 6, the 62 [if we accept the reversal of the tarot attributions of h and x this latter part should perhaps read= 5= h= the star= xvii= 17= the svastika= a= the fool= 0 .t.s] 42 liber lviii rose and the cross, the circle and the square. and also b is the path from binah to kether; but that is only important for him who is already in binah, the .mas

be a loose paraphrase of von rosenroth.s glosses rather than a direct quote; the relevant paragraphs are 696 and 697. t.s] 50 liber lviii note 4+ 1+ 8= 13, the 4 reduced to 1 through 8, the redeeming force; and 418= j= 8. by aiq bkr, abrahadabra= 1+ 2+ 2+ 1+ 5+ 1+ 4+ 1+ 2+ 2+ 1= 22. also 418= 22 19, manifestation. hence the word manifests the 22 keys of rota. it means by translation abraha deber, the voice of the chief seer. it resolves into pentagram and hexagram as follows (1) a r b b r a a a h a d [this is by taking the 5 middle letters] the pentagram is 12, awh, macroprosopus. the hexagram is 406, hta, microprosopus. thus it connotes the great work. note rba, initials of the supernals, ab, ben, ruach [this is by separating the one (aleph) from the many (diverse letters] a a a b a r h d

follows (1) a r b b r a a a h a d [this is by taking the 5 middle letters] the pentagram is 12, awh, macroprosopus. the hexagram is 406, hta, microprosopus. thus it connotes the great work. note rba, initials of the supernals, ab, ben, ruach [this is by separating the one (aleph) from the many (diverse letters] a a a b a r h d a b r (2) hrb= 207, aur, light rbd= 206, deber, voice. the vision and the voice. a phrase which meant much to me at the moment of discovering this word [by taking each alternate letter] 205= rbg, mighty 213= ryba, mighty this shows abrahadabra as the word of double power, another phrase that meant much to me at the time. a a a a r a d b h b (3) baa at the top of the hexagram gives ba, amya, b, father, mother, child. rdh by yetzirah gives horus, isis, osiris, again f

LIBER LXVII THE SWORD OF SONG

self .thou seekest illumination. mahabrahma smirked and admitted it .from negative to positive. explained the thrice-honoured one .through potential existence eternally vibrates the divine absolute of the hidden unity of processional form masked in the eternal abyss of the unknowable, the synthetic hieroglyph of an illimitable, pastless, futureless present .to the uttermost bounds of space rushes the voice of ages unheard of save in the concentrated unity of the thought-formulated abstract; and eternally that voice formulates a word which is glyphed in the vast ocean of limitless life.2 do i make myself clear .perfectly. who would have thought it was all so simple. the god cleared his throat, and rather diffidently, even shamefacedly, went on .but what i really wished to know was about my

ic sense of that word. 5 confusion of the various mystic serpents. the big-nose-folk= the jews. we leave the rest to the insight of the reader. abiegnus. mysterium i. n. r. i. mysterium lvx. pastos. trinitas. unitas. serpentes 86 appendix ii ain elohim. the chariot. four hundred and eighteen. five are one, and six are diverse, five in the midst and three on each side. the word of power, double in the voice of the master. ain elohim. four sounds of four force. o the snake hath a long tail! amen. ain elohim. sudden death: thick darkness: ho! the ox! one, and one, and one: creater, preserver, destroyer, ho! the redeemer! thunder-stone: whirlpool: lotus-flower: ho! for the gold of the sages! ain elohim. and he was silent for a great while, and so departed our father from him. forth he went alo

greatly, for the stability of the universe is the great enemy; the unstable being the everlasting, saith adhou bim aram, the arab. o elmen zata, our sophic pilaster! further in the dream there was let down from heaven a mighty tessaract, bounded by eight cubes, whereon sat a mighty dolphin having eight senses. further, he beheld a cavern full of most ancient bones of men, and therein a lion with the voice of a dog. then came a voice .thirteen1 are they, who are one. once is a oneness: twice is the name: thrice let us say not: by four is the son: by five is the sword: by six is the holy oil of the most excellent beard, and the leaves of the book are by six: by seven is that great amen. then our father saw one hundred and four horses that drove an ivory car over a sea of pearl, and they rec

LIBER MMCMXI NOTE ON GENESIS

psalm ciii, 5] now the eagle is n. for further consideration of this 13, vide in the portal ritual the explanation of that terrible key. see account of this ritual in .the temple of solomon the king. also, 13 is the numeration of dja= unity, as also is the great name of god, la, by aiq bekar or temurah. liber mmcmxi 14 y is the hand* symbolising power in action, and its taro key is the hermit and the voice of light, the prophet of the gods. thus .proclaimed is the reign of the gods of light. t is the last letter of the alphabet, the finis, the omega, the universe, saturn, the outermost planet, and it is also aort, throa, the gate of the universe; and by qabalah of nine chambers it is d, the gateway of initiation. hence .at the threshold of the universe. so the whole word reads: b this is t

ons; c formulated is the primal fire; y proclaimed is the reign of the gods of light t at the threshold of the infinite worlds! now compare this with the particular exordium (g d ms. z1: b at the ending of the night at the limits of the light thoth stood before the unborn ones of time then was formulated the universe. r then came forth the gods thereof, the aons of the bornless beyond. a then was the voice vibrated. c then was the name declared* the hand of god, always the symbol of his power. remember in the description of the .caduceus (see .the temple of solomon the king) the air symbol vibrating between them [also y, f, is a mercurial sign, and thoth is mercury, though on a higher plane. the hermit, with his lamp and wand, is hermes, who guides the souls of the dead, in the greek ritua

LIBER SAMEKH

revealed in the vision of the eighth athyr for the attainment of the knowledge and conversation of the holy guardian angel gliber samekh h first published as appendix iv of magick in theory and practice paris: lecram press, 1930 corrected reprint in magick: book 4 parts i-iv york beach, maine: samuel weiser, 1994 gliber viii h first published as part of gliber xxx arum vel saculi, the vision and the voice h in equinox i (5) london 1911 this electronic editon prepared by frater t.s. and issued by celephais press (somewhere beyond the tanarian hills) 2003 last revised and correct 07.07.2004. please report errors to dancingstar93@hotmail.com text of crowley material c ordo templi orientis jaf box 7666 new york ny 10116 u.s.a. liber samekh thevrgia g o e t i a s v m m a (congressvs cvm damone

ot be able to describe it. it shall seem both louder than thunder, and softer than the whisper of the night-wind. it shall at once be inarticulate, and mean more than he hath ever heard. now let him strive with all the strength of his soul to withstand the will of his angel, concealing himself in the closest cell of the citadel of consciousness. let him consecrate himself to resist the assault of the voice and the vibration until his consciousness faint away into nothing. for if there abide unabsorbed even one single atom of the false ego, that atom should stain the virginity of the true self, and profane the oath; then that atom should be so inflamed by the approach of the angel that it should overwhelm the rest of the mind, tyrannize over it, and become an insane despot to the total ruin

indubitable symptoms of distress should such arise [see long note on next page] see equinox i (8, p. 22. liber samekh svb figvra dccc 28 [follows second footnote from previous page] the oracles of zoroaster utter this:31 gand when, by often invoking, all the phantasms are vanished, thou shalt see that holy and formless fire which darts and flashes through all the depths of the universe: hear thou the voice of the fire! h ga similar fire flashingly extending through the rushings of air, or a fire formless whence cometh the image of a voice, or even a flashing light abounding, revolving, whirling forth, crying aloud. also there is the vision of the fire-flashing courser of light, or also a child, borne aloft on the shoulders of the celestial steed, fiery, or clothed with gold, or naked, or s

mind, luminous, concentrate, the lion of the light, a child that stands on the vast shoulders of the steed of god: or winged, or shooting flying shafts, or shod with the flame-sandals. then, lift up thine hands! centre thee in thine heart one scarlet thought limpid with brilliance of the light above! draw into nought all life, death, hatred, love: all self concentred in the sole desire. hear thou the voice of fire! 29 point iii scholion on sections g& gg gthe seeds of immortality h the adept who has mastered this ritual, successfully realizing the full import of this controlled rapture, ought notto allow his mind to loosen its grip on the ctual imagery of the star-spate, will-symbol, or soul-symbol, or even to forget his duty to the body and the sensible surroundings. nor should he omit to

d mouth, in particular, be tightened to the utmost. breathe deeply, slowly, yet strongly. keep mastery over the mind by muttering forcibly and audibly. but lest such muttering tend to disturb communiion with the angel, speak only his name. until the adept have heard that name, therefore, he may not abide in the perfect possession of his beloved. his most important task is thus to open his ears to the voice of his angel, that he may know him, how he is called. for hearken! this name, understood rightly and fully, declareth the nature of the angel in every point, wherefore also that name is the formula of the perfection to which the adept must aspire, and also of the power of magick by virtue whereof he must work. he then that is as yet ignorant of the name, let him repeat a word worthy of t

adjusted to intercourse with his angel, he will find his passionate ecstasy develop a quality of peace and intelligibility which adds power, while it informs and fortifies his mental and moral qualities instead of obscuring and upsetting them. he will by now have become able to converse with his angel, impossible as it once seemed; for he now knows that the storm of souund which he supposed to be the voice was only the clamour of his own confusions. the ginfinity h nonsense was born of his own inability to think clearly beyond his limits, just as a bushman, confronted by numbers above five, can only call them gmany. h the truth told by the angel, immensely as it extends the horizon of the adept, is perfectly definite and precise. it does not deal in ambiguities and abstractions. it possess

LIBER V VEL REGULI

, each with its own peculiar powers and pleasures, each pursuing its path through the world where all things are possible. it revealed the omnipresence of hadit, identical with himself, yet fulfilling himself by dividing his interplay with nuit into episodes, each form of his energy isolated with each aspect of her receptivity, delight developing delight continuous from complex to complex. it was the voice of nature awakening at the dawn of the aon, as aiwaz uttered the word of the law of thelema. so also shall he who invoketh often behold the formless fire,14 with trembling and bewilderment; but if he prolong his meditation, he shall resolve it into coherent and intelligible symbols, and he shall hear the articulate utterance of that fire, interpret the thunder thereof as a still small vo

LIBER XXV THE STAR RUBY

eory and practice. variations in the mtp version are recorded in footnotes (c) ordo templi orientis. key entry &c. by frater t.s. for celephais press/ niwg. this e-text last revised 12.06.2004] 10 [psyche. for eros and psyche see the fable in the metamorphoses (golden ass) of apuleius, the reference in any case being to vau and he final of tetragrammaton, as chaos and babalon (see gthe vision and the voice h) represent yod and he. magick has gbellow hadit. h. t.s] 11 [the signs of n.o.x. are described in gliber v vel reguli. h the order in which they are given is left to the ingenium of the aspirant. t.s] 12 [grk, gbefore me the iunges, behind me the teletarchs, at my right the sunoches, at my left the daimons; for about me flames the star of five and in the column the star of six is fixed

LOGOMACHY OF ZOS

rate id believes for us. the secret of happiness is to be in harmony with yourself. little more is permitted or desirable. seek your own environment and adapt it: do not. z> 2..q$ 5 &7 i know but vaguely what i have made from memory into myself. if there is >b z. 5: z "d y>r..q..1 2#"d e( 6..1..q. 6. i.e, the convertibility of everything into every other thing to emerge again as more distinct. if the voice of the majority is divine it has never articulated. the majority has only borrowed ideas. all culture, discovery and ideals emanate from a few individuals who have seldom sought power or wealth for their own ends. the significance of greek art is that it is a possible ideal derived from the average; its potentialities are unexploited. care nothing for any social activity unless unplanned

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

never been discovered. a careful analysis of the peculiar shape of the ibis--especially its head and beak--should prove illuminating. p. 39 the light was the form of the spiritual universe and that the swirling darkness which had engulfed it represented material substance. then out of the imprisoned light a mysterious and holy word came forth and took its stand upon the smoking waters. this word--the voice of the light--rose out of the darkness as a great pillar, and the fire and the air followed after it, but the earth and the water remained unmoved below. thus the waters of light were divided from the waters of darkness, and from the waters of light were formed the worlds above and from the waters of darkness were formed the worlds below. the earth and the water next mingled, becoming in

the water remained unmoved below. thus the waters of light were divided from the waters of darkness, and from the waters of light were formed the worlds above and from the waters of darkness were formed the worlds below. the earth and the water next mingled, becoming inseparable, and the spiritual word which is called reason moved upon their surface, causing endless turmoil. then again was heard the voice of poimandres, but his form was not revealed "i thy god am the light and the mind which were before substance was divided from spirit and darkness from light. and the word which appeared as a pillar of flame out of the darkness is the son of god, born of the mystery of the mind. the name of that word is reason. reason is the offspring of thought and reason shall divide the light from the

m available for the populace. serpents were much in evidence at the oracle of delphi. the base of the tripod upon which the pythia sat was formed of the twisted bodies of three gigantic snakes. according to some authorities, one of the processes used to produce the prophetic ecstasy was to force the young priestess to gaze into the eyes of a serpent. fascinated and hypnotized, she then spoke with the voice of the god. although the early pythian priestesses were always maidens--some still in their teens--a law was later enacted that only women past fifty years of age should be the mouthpiece of the oracle. these older women dressed as young girls and went through the same ceremonial as the first pythi. the change was probably the indirect result of a series of assaults made upon the persons

number 3, and the solid the power of the number 4. p. 68 ii. govern your tongue before all other things, following the gods. this aphorism warns man that his words, instead of representing him, misrepresent him, and that when in doubt as to what he should say, he should always be silent. iii. the wind blowing, adore the sound. pythagoras here reminds his disciples that the fiat of god is heard in the voice of the elements, and that all things in nature manifest through harmony, rhythm, order, or procedure the attributes of the deity. iv. assist a man in raising a burden; but do not assist him in laying it down. the student is instructed to aid the diligent but never to assist those who seek to evade their responsibilities, for it is a great sin to encourage indolence. v. speak not about py

om the ineffable one) and twenty-two letters are the foundation of all things. of these twenty-two letters three are called "mothers" sewn "double" and twelve "simple" 3. the ten numbers (sephiroth) out of nothing are analogous to the ten fingers and the ten toes: five over against five. in the center between them is the covenant with the only one god. in the spiritual world it is the covenant of the voice (the word, and in the corporeal world the circumcision of the flesh (the rite of abraham. 4. ten are the numbers (of the sephiroth) out of nothing, ten--not nine; ten--not eleven. comprehend this great, wisdom, understand this knowledge and be wise. inquire into the mystery and ponder it. examine all things by means of the ten sephiroth. restore the word to its creator and lead the creat

s (m) is mute like the water (sh) hissing like fire (a) a reconciling breath between them. t 2. the twenty-two basic letters having been designed, appointed, and established by god, he combined, weighed, and exchanged them (each with the others, and formed by them all beings which are in existence, and all which will be formed in time to come. 3. he established twenty-two basic letters, formed by the voice and impressed upon the air by the breath. he set them to be audibly uttered in five different parts of the human mouth: namely, gutturals; palatals; linguals, dentals; labials. 4. he fixed the twenty-two basic letters in a ring (sphere) like a wall with two hundred and thirty-one gates, and turned the sphere forward and backward. turned forward, the sphere signified good; when reversed

MASTERING WITCHCRAFT

ing these words "so therefore he who would govern the works of fire must first asperge with lustral water of the loud resounding sea" then with the thurible, trace in the air above the star the upright triangle, chanting "and when after all the phantoms are banished, thou shalt perceive that holy formless fire, that fire which darts and flashes through the hidden depths of the universe: hear thou the voice of fire" finally, retrace the whole star yet again with the athame, this time in silence, visualizing the symbol glowing in blue light. the design on the third piece of paper must be written with your pen of art in blood- your own or that of a beefsteak, chicken, or lamb chop from the supermarket again will do. you should wipe your pen of art carefully free of all ink before you embark u

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

th (see figure 59; and on the other side these characters (see figure 60. having entered into the circle to perform the experiment, he should sound his trumpet towards the four quarters of the universe, first towards the east, then towards the south, then towards the west, and lastly towards the north. then let him say: hear ye, and be ye ready, in whatever part of the universe ye may be, to obey the voice of god the mighty one, and the names of the creator. we let you know by this signal and sound that ye will be convoked hither, wherefore hold ye yourselves in readiness to obey our commands. this being done let the master complete his work, renew the circle, and make the incensements and fumigations. figure 59. figure 60. the key of solomon page 98 chapter viii. of the knife, sword, sick

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

prince, appearing in the shape of a mighty raven at first before the exorcist; but after he taketh the image of a man. he teacheth the art of astronomy, and the virtues of herbs and precious stones. he governeth 26 legions of spirits; and his seal is this, which is, etc (37) phenex- the thirty-seventh spirit is phenex (or pheynix. he is a great marquis, and appeareth like the bird phoenix, having the voice of a child. he singeth many sweet notes before the exorcist, which he must not regard, but by-and-by he must bid him put on human shape. then he will speak marvellously of all wonderful sciences if required. he is a poet, good and excellent. and he will be willing to perform thy requests. he hath hopes also to return to the seventh throne after 1,200 years more, as he said unto solomon

, or caim. he is a great president, and appeareth in the form of the bird called a thrush at first, but afterwards he putteth on the shape of a man carrying in his hand a sharp sword. he seemeth to answer in burning ashes, or in coals of fire. he is a good disputer. his office is to give unto men the understanding of all birds, lowing of bullocks, barking of dogs, and other creatures; and also of the voice of the waters. he giveth true answers of things to come. he was of the order of angels, but now ruleth over 30 legions of spirits infernal. his seal is this, which wear thou, etc (54) murmur, or murmus- the fifty-fourth spirit is called murmur, or murmus, or murmux. he is a great duke, and an earl; and appeareth in the form of a warrior riding upon a. gryphon, with a ducal crown upon his

MICHAEL FORD A RITE OF THE WEREWOLF

umination of the imagination; that when the subconscious is brought closer to the conscious. those who are able, by herbs or meditation alone without the use of herbs, are ones who seek to know themselves. this process and act is not hidden by any one school, or so-called exclusive coven of witches or teachings. the answers, as robert cochrane has written, are in the wind. all one must do is heed the voice of inspiration, that spark of sathan which illuminates our path of becoming. buddhists looks at existence as being central to the soul in itself. the buddhist will sometimes move through a form of lycanthropy of different animals, sometimes falling into meditation, leaving the flesh and blood to later return from trance. the sabbat, no matter what inspiration may create, does the same en

MICHAEL FORD WITCHMOON

were intoned her chant was as follows "witch-moon of blood, eye of hecate, choronzon shall send forth thy night spirit through the qlipoth. move, appear" this was repeated throughout my incantations as follows: opening and banishing rituals, the casting of the circle followed by dancing widdershins (counter-clockwise) around the circle. the enochian call of the seventh aethyr (see the vision and the voice, by aleister crowley, published by weiser) at this time i opened the top of the blood vial and poured most of the contents within the circle, forming as best i could the sigil which represented the vampire spirit. 129 129 invocation of vampiric elementals "of the qlipoth you are bred, to which the cup of dragons blood is filled mother of abominations, whose mighty title is qoph: i evoke

he hidden god and nightside of eden by kenneth grant. skoob publishing. 9. the desert of set is the abyss, the dwelling of choronzon whose number is 333. the demonic force can be useful in workings of da ath 10. an early associate of coven nachttoter before the formation of the coven maleficia who used art as a channeling point for qlipothic forces. 11. liber 49 by jack parsons and the vision and the voice by aleister crowley. 12. see chapter five. 13. a rite of protection, unpublished. chapter three 1. the devil or baphomet. 2. atavistic resurgence is the recalling of a past ancestral quality, or an obtained one with the karma of another animal. such atavisms appear demonic or bestial. see images and oracles of austin osman spare by kenneth grant. 3. the petro tradition of voodoo is based

rms the will on a conscious level. 18. see images and oracles of austin osman spare chapter four 1. the goetia of solomon the king, edited by aleister crowley. 2. i advise caution in workings which involve this demon. if invoked instead of evoked the results can strain the mind towards madness and strife if not controlled by will. chapter five 1. nightside of eden by kenneth grant also vision and the voice by aleister crowley. 2. the book of lies, a manual of the abyss by aleister crowley. the book of lies is based upon the number of 333, being choronzon, the gate of the abyss. the book also gives significant and useful information on l.a.y.l.a.h. which is hebrew for night and death. 3. a term which is said to open the gates of hell or the abyss. i confirm this rumor. 4. see the witches sa

MICHAEL W FORD THE VAMPIRE GATE

as it is called. the sea is a source of evil as all is up to the taking reality can be shaped by dreams. think about that sentence carefully. what you think can be done today can be made reality tomorrow. let s consider the focus phrase of the black order of the dragon: 23 the words of the dragon tiamat i am that which you hide away from others i am the eye which seduces all within its gaze. i am the voice of which power is formed. i am the thought of which is exist beyond flesh. we are legion yet we come from one source. there is only one from within you. you are the point and the beginning, azothoz as the devourer. in nature can you understand my spirit in all things. in doing such you will understand yourself. in understanding yourself you will be able to utilize all of your senses and

a is known as the brow chakra or third eye center. it is related to the act of seeing, both physically and instinctually. devouring- tapping into another consciousness, third eye as vampyre. drinking from the ajna chakra brings an elevated level of power and sleeping. non-devouring reading thoughts through body language, divinatory workings. chakra five: throat chakra savar sound and the power of the voice, creative identity, oriented to self-expression. 43 this is the chakra located in the throat and is thus related to communication, seduction through voice, creativity. here we experience the world symbolically through vibration, such as the vibration of sound representing language or the staota ritual. devouring- seduction by voice, use this in vampyric rituals with staota, vibrate sound

MICHAEL WYNN THE SOUL TRAVELERS

d mental health. this being, which drives us by selfishness, greed, and base ambitions (such as sex and power) is also responsible for many of the acts of our lives we call achievements. pragmatism is the true way of our guardian demons. people who are under strong demonic influence are mean, distant, selfish, and disloyal; they are strangers to charity, because in he back of their mind is always the voice saying what s in it for me. these individuals will also exhibit many self-destructive behaviors like drug use, promiscuous sex, over-eating, gambling, etc. individuals who are strongly under the influence of their guardian angel are gentle and unambitious. they will extend their resources to others with one act of charity after another until they ve made themselves destitute. their dista

MICHAEL W FORD NOX UMBRA

form. the circle design is in three forms- naturally the number of hecate, mother of the path. the circle from which the sorcerer stands is the binding sigil, representing black magical transformation in the circle to an isolate consciousness. one smaller circle is of nas, the necromantic shade of ahriman, the initiator unto the gates of the dead. the third is mitrokht, being a vampyric shade of the voice of command. this is the element of control the vampyric essence brings, close to the divinity of the nephilim, those of the watchers who drink the blood of the land. the vampyric fetish as created by the sorcerer should be made of a human skull, animal skull or pot. one should relire to the graveyard which houses spirits which one silently communicates and senses about. sleep for an amou

in in the night forever, developing and growing with time. by this sigil of binding, i announce my awakening unto the night path that vampyre shades and demons of the point embrace me as your own! so it is done! by the circle which i evoke nas, shade gateway of the dead- i will walk in the world of shadow and twilight embrace. by the circle of mitrokht, which i evoke vampyre spirit of the eye and the voice, i summon you to encircle my being so it is done! invocation of the vampyre queen lilith lilith is the mother of the vampyrie myth, as well as the symbol of fountainhead of the daemonic feminine. the witch queen is represented as a partial woman with beast like lower half, owl claws and a hypnotic stare. within her caves by the red sea, the darkness of the earth, the gateway of the demon

MOODY RAYMOND A LIFE AFTER LIFE

hought comes from the narrative of one woman who put it this way: the first thing he said to me was, that he kind of asked me if i was ready to die, or what i had done with my life that i wanted to show him. furthermore, even in the case of more unusual ways of phrasing the "question" it turns out, upon elucidation, to have much the same force. for example, one man told me that during his "death" the voice asked me a question "is it worth it" and what it meant was, did the kind of life i had been leading up to that point seem worthwhile to me then, knowing what i then knew. incidentally, all insist that this question, ultimate and profound as it may be in its emotional impact, is not at all asked in condemnation. the being, all seem to agree, does not direct the question to them to accuse

vent me from seeing everything around me-the operating room, the doctors and nurses, everything. i could see clearly, and it wasn't blinding. at first, when the light came, i wasn't sure what was happening, but then, it asked, it kind of asked me if i was ready to die. it was like talking to a person, but a person wasn't there. the light's what was talking to me, but in a voice. now, i think that the voice that was talking to me actually realized that i wasn't ready to die. you know, it was just kind of testing me more than anything else. yet, from the moment the light spoke to me, i felt really good-secure and loved. the love which came from it is just unimaginable, indescribable. it was a fun person to be with! and it had a sense of humor, too-definitely- the review the initial appearanc

e, because i've been there before (4) the last thing the light said to me, before i came back to my body, back to life, was-well, what it boiled down to was that he would be back. he was telling me that i was going to go on and live this time, but that there would be a time when he would be getting in touch with me again, and that i would actually die. so i know that the light will come back, and the voice, but as to when, i'm not sure. i think that it'll be a very similar experience, but i think a better one, really, since now i know what to expect and won't be so confused. i don't think i want to go back anytime soon, though. i still want to do some things down here. the reason why death is no longer frightening, as all of these excerpts express, is that after his experience a person no

re going to be. when they bring you off the operating table they're going to put you in that bed, but you will never awaken from that position. you'll know nothing after you go to the operating room until i come back to get you sometime after this" now, i won't say this was in words. it wasn't like an audible voice, because if it had been i would have expected the others in the room to have heard the voice, and they didn't. it was more of an impression that came to me. but it was in such a vivid form that there was no way for me to say i didn't hear it or i didn't feel it. it was definite to me. and what i was seeing-well, it was so much easier to recognize things while i was in this spiritual form. i was now wondering, like "now, what is that that he is trying to show me" i knew immediate

so loud that i had disturbed one of the nurses, and that they "ad come in to see what was the matter with me. but i hadn't heard the door open. and again i felt this presence, but i didn't see any light this time:;rid thoughts or words came to me, just as before, and he said "jack, why are you crying? i thought you would be pleased to be with me" i thought "yes, i am. i want to go very much" and the voice said "then why are you crying" i said "we've had trouble with our nephew, you know and i'm afraid my wife won't know how to rain: him. i'm trying to put into words how i feel, an, what i want her to try to do for him. i'm concerned, too, because i feel that maybe my presence could have settled him down some" then the thoughts came to me, from this presence "since you are asking for someo

MORALS AND DOGMA

as to science, it could not walk alone, while religion was stationary. it consists of those matured inferences from experience which all other experience confirms. it realizes and unites all that was truly valuable in both the old schemes of mediation--one _heroic, or the system of action and effort; and the _mystical_ theory of spiritual, contemplative communion "listen to me" says galen "as to the voice of the eleusinian hierophant, and believe that the study of nature is a mystery no less important than theirs, nor less adapted to display the wisdom and power of the great creator _their_ lessons and demonstrations were obscure, but _ours_ are clear and unmistakable" we deem that to be the best knowledge we can obtain of the soul of another man, which is furnished by his actions and his

f persuasion and influence, and otherwise, if the occasion and emergency require, he is bound to defend them against oppression, and tyrannical and illegal exactions. he labors equally to defend and to improve the people. he does not flatter them to mislead them, nor fawn upon them to rule them, nor conceal his opinions to humor them, nor tell them that they can never err, and that their voice is the voice of god. he knows that the safety of every free government, and its continuance and perpetuity depend upon the virtue and intelligence of the common people; and that, unless their liberty is of such a kind as arms can neither procure nor take away; unless it is the fruit of manly courage, of justice, temperance, and generous virtue--unless, being such, it has taken deep root in the minds

on, he could safely rest the hopes that animate him and the principles that guide him, on the deductions of reason and the convictions of instinct and consciousness. he can find a sure foundation for his religious belief, in these deductions of the intellect and convictions of the heart. for reason proves to him the existence and attributes of god; and those spiritual instincts which he feels are the voice of god in his soul, infuse into his mind a sense of his relation to god, a conviction of the beneficence of his creator and preserver, and a hope of future existence; and his reason and conscience alike unerringly point to virtue as the highest good, and the destined aim and purpose of man's life. he studies the wonders of the heavens, the frame-work and revolutions of the earth, the mys

his law of gravitation. a sentence embodying a noble thought stirs our blood; a noise made by a child frets and exasperates us, and influences our actions. a world of spiritual objects, influences, and relations lies around us all. we all vaguely deem it to be so; but he only lives a charmed life, like that of genius and poetic inspiration, who communes with the spiritual scene around him, hears the voice of the spirit in every sound, sees its signs in every passing form of things, and feels its impulse in all action, passion, and being. very near to us lies the mines of wisdom; unsuspected they lie all around us. there is a secret in the simplest things, a wonder in the plainest, a charm in the dullest. we are all naturally seekers of wonders. we travel far to see the majesty of old ruin

ated man" is, in the jerusalem targum "and the word of ihuh created man" so, in xxviii. gen. 20,21, where jacob says "if god? ihih alhim] will be with me" then shall ihuh be my alhim [hebrew; uhih ihuh li lalhim; and this stone shall be god's house[[hebrew. ihih bith alhim: onkelos paraphrases it "if the word of ihuh will be my help. then the word of ihuh shall be my god. so, in iii. gen. 8, for "the voice of the lord god[[hebrew, ihuh alhim, we have "the voice of the word of ihuh" in ix. wisdom, 1 "o god of my fathers and lord of mercy! who has made all things with thy word [greek? s" and in xviii. wisdom, 15 "thine almighty word [greek] leaped down from heaven" philo speaks of the word as being the same with god. so in several places he calls it"[greek: de?te? te" the second divinity"[gr

god in intellect, sympathies and passions, as it was that which, at the beginning, made him believe that he was, in his bodily shape and organs, the very image of the deity? is not his god merely his own shadow, projected in gigantic outlines upon the clouds? does he not create for himself a god out of himself, by merely adding indefinite extension to his own faculties, powers, and passions "who" the voice that will not be always silent whispers "has ever thoroughly satisfied himself with his own arguments in respect to his own nature? who ever demonstrated to himself, with a conclusiveness that elevated the belief to certainty, that he was an immortal spirit, dwelling only temporarily in the house and envelope of the body, and to live on forever after that shall have decayed? who ever has

MOTTA MARCELO THE COMMENTARIES OF AL

s motta, 1975 e.v. the title liber al vel legis sub figura ccxx as delivered by xciii= 418 to dclxvi title: in the first edition, this book was called l. l is the sacred letter in the holy twelvefold table which forms the triangle that stabilizes the universe. see liber 418. l is the letter of libra, balance, and 'justice' in the taro. this title should probably be al "el, as the 'l' was heard of the voice of aiwaz, not seen. al is the true name of the book, for these letters, and their number 31, form the master key to its mysteries. with regard to the above note by a.c, serious students should consult liber v vel reguli, the ritual of the mark of the beast, for a more thorough analysis of the word al. the first chapter 1. had! the manifestation of nuit. the theogony of our law is entirel

te conscious reason and judgment. aiwass is then the "minister" of this hoor-paar-kraat, that is, of the saviour of the world in the larger sense, and of mine own "silent self' in the lesser. a "minister" is one who performs a service, in this case evidently that of revealing: aiwass was the intelligible medium between the babe god the new aeon about to be born and myself. this book of the law is the voice of the god's mother, his father, and himself. but on appearing, the god assumes the active form twin to harpocrates, that of ra-hoor-khuit. the concealed child becomes the conquering child, the armed horus avenging his father osiris. so, also, our own silent self, helpless and witless, hidden within us, will spring forth, if we have craft to loose him to the light, spring lustily forward

a little later, vv. 27 et seq, a general objection to "because" and "why. then how is it that hadit does not disdain to use those terms? it must be for the sake of my mind. then "for why" is detestably vulgar; and no straining of grammar excuses or explains the "me. we have two alternatives. the verse may be an insult to me (the personality speaking) my memory tells me, however, that the tone of the voice of aiwaz was at this point low, even, and musical. it sounded like a confidential, almost deferential, clarification of the previous verse, which had rung out with joyful crescendo. the alternative is that the verse contains some qabalistic proof of the authority of aiwaz to lay down the law in so autocratic a manner. just so, one might add weight to one's quotation from sappho, in the e

ever ask any one to dinner who has to be explained. all explanations are intended to cover up lies, injustices, or shames. the truth is radiantly simple. 30. if will stops and cries why, invoking because, then will stops& does nought. there is no 'reason' why a star should continue in its orbit. let her rip! every time the conscious acts, it interferes with the subconscious, which is hadit. it is the voice of man, and not of a god. any man who 'listens to reason' ceases to be a revolutionary. the newspapers are past masters in the lodge of sophistry number 333. they can always prove to you that it is necessary, and patriotic, and all the rest of it, that you should suffer intolerable wrongs. the qabalists represent the mind as a complex of six elements, whereas the will is single, the dire

r he is a mere mechanism, resourceless should any danger that is not already provided for in his original design chance to arise. respect for routine is the mark of the second-rate man. this does not mean that routine is not proper and fitting in its place; but when routine any routine becomes dogma, someone's mind has curled up and gone to sleep "the law was made for man, not man for the law" is the voice of commonsense. the 'immoral' man, defying convention by shouting aloud in church, may indeed be 'brawling; but equally he may be a sensitive who has felt the first tremor of an earthquake. we of thelema encourage every possible variation; we welcome every new 'sport; its success or failure is our sole test of its value. we let the hen's queer hatching take to water, and laugh at her ala

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

of that his labours were approved. an answer to his prayer came through the open roof of the temple in the shape of a flash of lightning, which phidias interpreted as a sign that the god of heaven was pleased with his work. zeus was first worshipped at dodona in epirus, where, at the foot of mount tomarus, on the woody shore of lake joanina, was his famous oracle, the most ancient in greece. here the voice of the eternal and invisible god was supposed to be heard in the rustling leaves of a giant oak, announcing to mankind the will of heaven and the destiny of mortals; these revelations being interpreted to the people by the priests of zeus, who were called selli. recent excavations which have been made at this spot have brought to light the ruins of the ancient temple of zeus, and also, a

avoided on her perilous journey, and instructed her with regard to certain precautions to be observed. these were as follows:.not to omit to provide herself with the ferryman's toll for charon, and the cake to pacify cerberus, also to refrain from taking any part in the banquets of aides and persephone, and, above all things, to bring the box of beauty charms unopened to aphrodite. in conclusion, the voice assured her, that compliance with the above conditions would insure for her a safe return to the realms of light. but, alas, psyche, who had implicitly followed all injunctions, could not withstand the temptation of the last condition; and, hardly had she quitted the lower world, when, unable to resist the curiosity which devoured her, she raised the lid of the box with eager expectation

defeated them. the argonauts now returned to their ship, when the prophetic board from the dodonean oak thus addressed them "the cruel murder of absyrtus was witnessed by the erinyes, and you will not escape the wrath of zeus until the goddess circe has purified you from your crime. let castor and pollux pray to the gods that you may be enabled to find the abode of the sorceress" in obedience to the voice, the twin-brothers invoked divine assistance, and the heroes set out in search of the isle of circe. they arrive at the island of circe..the good ship argo sped on her way, and, after passing safely through the foaming waters of the river eridanus, at length arrived in the harbour of the island of circe, where she cast anchor. commanding his companions to remain on board, jason landed wi

sheep passed out of the cave the giant felt carefully among them for his victims, but not finding them on the backs of the animals he let them pass, and thus they all escaped. they now hastened on board their vessel, and odysseus, thinking himself at a safe distance, shouted out his real name and mockingly defied the giant; whereupon polyphemus seized a huge rock, and, following the direction of the voice, hurled it towards the ship, which narrowly escaped destruction. he then called upon his father poseidon to avenge him, entreating him to curse odysseus with a long and tedious voyage, to destroy all his ships and all his companions, and to make his return as late, as unhappy, and as desolate as possible. further adventures..after sailing about over unknown seas for some time the hero an

NECRONOMICON ALAZIF

pt itself and is therefor included in this etext version. ye alphabet of nug-soth al azif page 8 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 (note: in ye writing of ye mystic runes of nug-soth ye latin c serveth for ye k) ye characters of nug hold ye key to ye planes, employ ye them in ye talismanic art and in all ye sacred inscriptions ye voice of hastur hear ye the voice of dread hastur, hear the mournful sigh of the vortex,the mad rushing of the ultimate wind that swirls darkly amongst the silent stars. hear ye him that howls serpent-fanged amid the bowels of nether earth; he whose ceaseless roaring ever fills the timeless skies of hidden leng. his might teareth the forest and crusheth the city, but none shall know the hand that smiteth and the soul tha

PHILIP NEIL MYTHS LEGENDS EXPLAINED

who is being sung over. the sand painting here is one of the first to be recorded in a fixed medium, with the approval of the singer; some argue that to make a permanent record is to abuse its meaning. when reared-within-the-mountain left his home to live with the holy people, he told his brother, you will never see me again but when the showers pass and the thunder peals, you will say, there is the voice of my elder brother. navajo woven blanket rattle basket charm spider woman spider woman is an important figure in the mythologies of the american southwest and plays various roles, including assisting at the creation. in navajo myth, she is a helpful old woman. she helps the hero twins, monster slayer and born-for-water, and it is she who taught the navajo how to weave. this is why navaj

PROMETHEUS

n cunning, you are glad that you have outwitted me and stolen fire- a great plague to you yourself and to men that shall be. but i will give men as the price for fire an evil thing in which they may all be glad of heart while they embrace their own destruction' so said the father of men and gods, and laughed aloud. and he bade famous hephaistos make haste and mix earth with water and to put in it the voice and strength of human kind, and fashion a sweet, lovely maiden-shape, like to the immortal goddesses in face [pandora. but when he had finished the sheer, hopeless snare [pandora, the first woman, created by the gods, the father sent [hermes. to take it to epimetheus as a gift. and epimetheus did not think on what prometheus had said to him, bidding him never take a gift of olympian zeus

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

itation spiritual form& physical form the thickening of the lights the source of the vessels the inclusion of opposites in the vessels the body of the king zeir anpin the emotions the thirty two pathways the unity of zeir anpin to the self the birth of the emotions the maturation of zeir anpin yisrael the internality of the emotions yaakov the externality of the emotions yosef yesod of zeir anpin the voice of yaakov leah& rachel thought& speech the unifications of zeir anpin the source of the letters vessels& clothing souls taken from the clothing the two types of thought analytical& comprehensive thought action of thought speech of thought thought of thought the dividing& combining of the letters that which is higher up, comes lower down thought, speech& action of thought, in the essence

is capable of bringing it down to the comprehension of a child. one who does not understand the concept at its essence and source will have difficulty understanding it himself, let alone explaining it to someone else. he will certainly be incapable of bringing it down so that a child could understand it (in the torah yosef is also known as "the interpreter of dreams. this will be explained later) the voice of yaakov (fire, water and vapor) before we can explain the letters of thought (leah) and the letters of speech (rachel, we must first explain "the voice of yaakov. there is an inner, unheard voice and an outer, heard voice. the voice is made up of three elements, aish (fire, mayim (water) and ruach (air or vapor. water corresponds to chesed (kindness, fire corresponds to gevurah (sternn

xplain the letters of thought (leah) and the letters of speech (rachel, we must first explain "the voice of yaakov. there is an inner, unheard voice and an outer, heard voice. the voice is made up of three elements, aish (fire, mayim (water) and ruach (air or vapor. water corresponds to chesed (kindness, fire corresponds to gevurah (sternness, and vapor corresponds to tiferet (compassion. just as the voice is made up of these three physical elements, likewise the "breath of the heart (hevel halev) itself includes these three elements, but in a more refined and spiritual form. these are the heartfelt emotions of kindness (chesed, sternness (gevurah) and compassion (tiferet. this can be understood as follows. when a person is happy, the light and influence of the kindness of his heart (chese

understood as follows. when a person is happy, the light and influence of the kindness of his heart (chesed) spreads forth. in contrast, when he is sad, he becomes introverted and reserved. this is gevurah, which is the lack of the spreading forth of light and influence. tiferet, on the other hand, is an intermediary conduct which includes both chesed and gevurah. now, the physical composition of the voice is affected by the emotional composition in the heart. if there is an excess of gevurah, his voice will have much fire in it and will be dry and raspy. if there is an excess of chesed, his voice will have much water in it and will be clear and bell like. tiferet, which is the intermediary between chesed and gevurah, will produce a voice which is a mixture of fire and water. according to

eart. if there is an excess of gevurah, his voice will have much fire in it and will be dry and raspy. if there is an excess of chesed, his voice will have much water in it and will be clear and bell like. tiferet, which is the intermediary between chesed and gevurah, will produce a voice which is a mixture of fire and water. according to the composition of the emotions will be the composition of the voice. it is also clear that a person s voice reveals the admixture of his or her inner emotions. from the sound of the voice itself, it is possible for one to hear if one is happy, sad, angry, hurt, joyful, or nervous etc. for example, a husband comes home from work and realizes that his wife is upset. he asks her "what s wrong, honey" she replies "nothing" now, even though according to her w

ney" she replies "nothing" now, even though according to her words, nothing is wrong, he can, nonetheless, hear the emotions in her voice which bespeak otherwise. this matter of being able to discern a person s emotions from his or her voice is true even if the hearer does not understand the language of the speaker. all this is in regard to the "external voice (the emotions) which may be heard in the voice (this unification of the emotions with the letters of speech is called "the unification of yaakov and rachel, as will be explained shortly) now, there is also an inner voice which cannot be heard in the speech. this is the aspect of the "intellect of the emotions. the intellect of the emotions is not made up of "audible" fire (sternness, water (kindness) and air (compassion. in other wor

RABBI MOSHE WISNEFSKY APPLES FROM THE ORCHARD THE ARIZAL ON THE PARASHAH

tion of adam fs curse. this is the meaning of what jacob said: g cand i will bring upon myself a curse and not a blessing. h his mother then told him that the time had come to rectify this aspect of the sin of adam. she therefore told him, glisten to my voice. h in so doing, she was rectifying adam fs sin [of listening to his wife, as it is written] gand to adam [g-d] said, esince you listened to the voice of your wife c f h15 11 zohar 1:54b. 12 genesis 25:28. 13 genesis 27:1. 14 genesis 25:27. 15 genesis 3:17. the arizal on parashat toldot (2) 128 adam sinned by listening to his wife for improper purposes. by having her son listen to her for proper purposes, rebecca sought to rectify this aspect of adam fs sin. in this context, rebecca fs words, gupon me be your curse, my son, h mean gthe

en a drop of water enters the trachea, the person will die. we also see that the lower end of the trachea extends into the lungs and the heart, and there is no passageway there through which water that enters the [upper] trachea could exit [elsewhere. the meaning, rather, is that the esophagus carries food and drink and all types of moisture [downward, while the trachea is used only for producing the voice and speech, as is mentioned in the talmud3 and in the passage from the zohar in 1 berachot 8b. 2 3:218b, in ra faya mehemna. 3 berachot 61a; zohar 3:227b. the arizal on parashat vayeisheiv 199 question.4 [in this respect] the trachea is similar to the world to come, in which there is neither eating nor drinking, etc. the air that enters the body via the trachea is used to produce sound

idiom gstatute h also means gprovision h; the word for gtested h also means glifted up. h as it is about to enter paradise, g-d prepares the soul by telling that it is about to experience the true value of the mitzvot it performed while in the body. this sweetens the water of torah, which it may have experienced as bitter deprivation in the physical world [15:26] he said, gif you diligently heed the voice of the l-rd your g-d and do what is upright in his eyes, carefully listening to all his commandments and observing all his statutes, then none of the sicknesses that i brought on egypt will i bring upon you, for i am g-d who heals you. h the arizal on parashat beshalach 4 i.e, g-d promises the soul that since it observed the torah [during its life in the physical world] and underwent its

e arizal on parashat beshalach 4 i.e, g-d promises the soul that since it observed the torah [during its life in the physical world] and underwent its purification process in purgatory, it will no longer experience any of the negativity and depression of evil, for it has been cured of all these. in other words, the future tense of the verse should be read as the past: gsince you diligently heeded the voice c h etc [15:27] then they came to elim, where there were twelve springs of water and seventy date palms, and they encamped by the water. there are twelve rivers of pure, spiritual water surrounding paradise, corresponding to the twelve tribes of israel. every [soul of each] tribe immerses in its respective river in order to be cooled from the fire of purgatory and healed of its wounds [1

and you will inherit it, and he will do better to you and multiply you more than your fathers. and g-d your g-d will circumcise your heart and the heart of your children, so that you may love g-d your g-d with all your heart and soul, for the sake of your life. and g-d your gd will visit all these curses upon your enemies and those who hate you, who pursued you. but you will return and listen to the voice of g-d, and do all his commandments, which i have commanded you today. and g-d your g-d will multiply the work of your hands, the fruit of your womb, the fruit of your animals, and the fruit of your land, for g-d will again rejoice in you as he rejoiced in your fathers. if you will listen to the voice of g-d your g-d, to keep all his commandments and statutes written in this sefer torah;

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

. the other officers resume their seats. honoured hegemon, you will now place the neophyte in the northern part of the hall- the place of forgetfulness, dumbness <25> and necessity, and of the greatest symbolical darkness. hegemon takes candidate to the north and faces him east. keruxgoes with lamp and wand to the north east. stolistes and dadouchos stand ready to .follow in the procession. hiero the voice of my undying and secret soul said unto me-"l.et me enter the path of darkness and, peradventure, there shall i find the light. i am the only being in an abyss of darkness; from an abyss of darkness came i forth ere my birth, from the silence of a primal sleep. and the voice of ages answered to my soul-'i am he who formulates in darkness-the light that shineth in darkness, yet the darkne

hall and halts at hierophanf's throne. hierophant rises as they approach, red lamp in hand. axieros, the first kabir, spake unto kasmillos the candidate, and said "i am the apex of the pyramid of flame. i am the solar fire pouring forth its beams upon the lower world- life-giving, lightproducing. by what symbol dost thou seek to pass by" heg by the symbol of the pyramid of flame. hiero hear thou the voice of axieros, the first kabir "the mind of the father whirled forth in reechoing roar- comprehending by in <98> vincible will, ideas omniform, which flying forth from that one fountain issued. for, from the father alike were the will and the end, by which yet they are connected with the father, according to alternating life through varying vehicles. but as they were divided asunder, being

gle of flame. i am the fire volcanic and terrestrial, flashingly flaming through abysses of earth- fire-rending- fire penetrating- tearing asunder the curtain of matter- fire constrained- fire tormented- raging and whirling in lurid storm. by what sign dost thou seek to pass by? heg by the symbol of the pyramid of flame. hegemon returns to his place- signing theoricus to remain. hiereus hear thou the voice of axiokersos, the second kabir "for not in matter did the fire which is in the beyond first enclose his power in acts, but in mind; for the former of the fiery world is the mind of mind, who fist sprang from mind, clothing the one fire with the other fire, binding them together so that he might mingle the fountainous craters while presening unsullied the brilliance of his own fire

, and said''i am the right basal angle of the triangle of flame. i am the fire astral and fluid, winding and corruscating through the firmament. i am the life of beings- the vital heat of existence. by what sign dost thou seek to pass by" hiereus prompts theoricus and returns to his place afterplacinga seat west of the altar for theoricus. theo by the symbol of the pyramid of flame. heg hear thou the voice of axiokersa, the third kabir "the father hath withdrawn himself but hath not shut up his own fire in his <101> intellectual power. all things are sprung from that one fire, for all things did the father of all things perfect, and delivered them over to the second mind whom all races of men call first. the mind of the father riding on the subtle girders which glitter with the tracings of

when thou shalt see a terrestrial demon approaching, cry aloud and sacrifice the stone mnizourin. change not the barbarous names of evocation, for they are names divine, having in the sacred rites a power ineffable. and when <103> after all the phantoms have vanished, thou shalt see that holy and formless fire- that fire which darts and flashes through the hidden depths of the universe, hear thou the voice of fire. hereunto is the speech of kabir. hegernon conducts the theoricus to the foot of hierophant's throne, and taking the triangular pyramid, hands it to hierophant. the solid triangular pyramid is an appropriate hieroglyph of fire. it is formed of four triangles, three visible and one concealed, which yet is the synthesis of the rest. the three visible triangles represent fire, solar

rises, red lamp in hand. hiero axieros, the first kabir, spake unto kasmillos the candidate and said "i am the sun in greatest elevation, bringing upon earth the ripening heat -frudifymg all things- urging forward the growth of vegetable nature, life-giving, light-producing- crowning summer with golden harvest, and filling the lap of plenteous autumn with the purple vintage of the vine" thus far the voice of axieros! hegemon leads theoricus to the seat of hiereus who rises with red lamp <108> hiereus axiokersos, the second kabir, spake unto kasmillos the candidate, and said 'l am the sun in greatest depression beneath the equator when cold is greatest and heat is least -withdrawing his light in darkening winter, the dweller in mist and storm" thus far the voice of axiokersos. hegemon lead

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

ith can remove mountains. prepare then to undergo theelementary tests requires by our order.let the aspirant be conducted to the gate of life, and there be unfolded to him the elementary tests,and primary secrets of nature and truth.the aspirant, with the attendants, pass towards the north, then southward to the front of the 1stancient, who places a little clean earth on his lips.1st ancient: and the voice of the first ancient was heard, saying "hearken ye aspirant. death is the gate oflife, fear not to enter therein, for in the dust are sown the seeds of immortality."i disclose the pass-word, immortalityrituals of the societas rosicrucianis in angliazelator6 the aspirant is instructed to place his right hand upon his heart, and is then conducted to the south,then back by the north in fron

ein, for in the dust are sown the seeds of immortality."i disclose the pass-word, immortalityrituals of the societas rosicrucianis in angliazelator6 the aspirant is instructed to place his right hand upon his heart, and is then conducted to the south,then back by the north in front of the 2nd ancient; who plies a fan twice or thrice, that the aspirantmay feel the motion of the air.2nd ancient:and the voice of the 2nd ancient was heard, saying "behold, the very air we breathe is full ofmystery; but the love of god surpasseth all things, visible or invisible, while hope is the inheritanceof man on earth."i disclose the pass-word, hope.the aspirant is instructed to place his hand as before, and is thus conducted toward the north andaround toward the south in front of the 3rd ancient, who spri

ying "behold, the very air we breathe is full ofmystery; but the love of god surpasseth all things, visible or invisible, while hope is the inheritanceof man on earth."i disclose the pass-word, hope.the aspirant is instructed to place his hand as before, and is thus conducted toward the north andaround toward the south in front of the 3rd ancient, who sprinkles him with pure water.3rd ancient:and the voice of the 3rd ancient was heard, saying "let us approach the house of sanctificationwith clean hands and purified hearts, for our strength is in the omnipotent deity."i disclose the pass-word, strengthens.the aspirant is instructed to place his hand as before, and is thus conducted toward the south andaround toward the north in front of the 4th ancient, who causes the aspirant to feel the h

was heard, saying "let us approach the house of sanctificationwith clean hands and purified hearts, for our strength is in the omnipotent deity."i disclose the pass-word, strengthens.the aspirant is instructed to place his hand as before, and is thus conducted toward the south andaround toward the north in front of the 4th ancient, who causes the aspirant to feel the heat offlame.4th ancient:and the voice of the 4th ancient was hear, saying "let us enter the temple of perfection and shrinknot from the ordeal of fire, for the wrath of the holy one consumeth only the impious andimpenitent."i disclose the pass-word, virtue.these four pass-words of the ancients form the aphorism immortal hope strengthens virtue, theinitials of which: i\ h\ s\ v .the aspirant places his hand upon his heart, at

RITUEL ET DOGME DE LA HAUTE MAGIE BY ELIPHAS LEVI PART I

ver souls to the sage and the capacity for ruling wills. divination is also one of the privileges of the initiate; now, divination is simply the knowledge of effects contained in causes and science applied to the facts of the universal dogma of analogy. human acts are not written in the astral light alone; their traces are left upon the face, they modify mien and carriage, they change the tone of the voice. thus every man bears about him the history of his life, which is legible for the initiate. now, the future is ever the consequence of the past, and unexpected circumstances do not appreciably alter results reasonably calculated. the destiny of each man can be therefore foretold him. an entire existence may be judged by a single movement; a single oddity or weakness may be the presage of

RITUEL ET DOGME DE LA HAUTE MAGIE BY ELIPHAS LEVI PART II

l to reason and destructive of health? m. ragon, in his learned work on occult masonry, gives the recipe for a series of medicaments calculated to induce the exaltation of somnambulism. it is by no means a knowledge to be despised, but prudent magists should avoid its practice. the astral light is projected by glance, by voice, and by the thumb and palm of the hand. music is a potent auxiliary of the voice, and hence comes the word enchantment. no musical instrument is more bewitching than the human voice, but the far-away notes of a violin or harmonica may augment its power. the patient whom it is proposed to subjugate is prepared in this way; and when he is half-stupefied, as it were, enveloped by the charm, the hands should be extended towards him; he should be commanded to sleep or to

taking up the pantacle and sprinkling it with some drops of magical water, say: in the name of eloim and by the spirit of the living waters, be thou unto me a sign of light and a sacrament of will. presenting it to the smoke of the perfumes: by the brazen serpent which destroyed the serpents of fire, be thou, etc. breathing seven times upon the pantacle or talisman: by the firmament and spirit of the voice, be thou, etc. lastly, placing some particles of purified earth or salt triadwise upon it: in the salt of earth, and by the virtue of eternal life, be thou etc. then recite the conjuration of the seven as follows, casting alternately a pastille of the seven perfumes into the sacred fire: 48 the ritual of transcendental magic in the name of michael, may jehovah command thee, and drive the

ion, and weaves into a brilliant framework of poetry the whole erudition, the whole thought of african civilization. an inspired bard, the author touches upon a series of ruling events; he draws in bold outlines the history of society from cataclysm to cataclysm, and even further still. the truths which he reveals are prophecies brought from far and wide, of which he is the resounding echo. he is the voice which cries, the voice which chants the harmonies of the desert and prepares paths for the light. his speech peals forth with mastery and compels faith, for he carries among 142 the ritual of transcendental magic savage nations the oracles of iao, and unveils him who is the first-born of the sun for the admiration of civilizations to come. the theory of the four ages is found in the apoc

RUBY TABLET OF SET

ip, then, as a silent complement, a private shadow. it is this private shadow the sorcerer tries to address or persuade. in fear of the consequence, the swordsman will deny its presence, try to silence it. if what offends the right-minded cannot be within, it must be without. it is no accident that the most purely satanic regime in modern political history launched its rise to power through being the voice of right thinking people, who saw debased intellectual doctrines, debauchery, cowardice, treachery and alien sorceries everywhere except in their own heads. to think that satanism is to be found in the reversal of some words or the inversion of a symbol is the worst kind of dyslexia, and there is no cure for this, save for a good long stare in the mirror. footnotes 1. this is known as th

he most common form of child sexual abuse, but it is not the only form. the progress of the 1970s in recognizing that child sexual abuse was not simply a result of "stranger danger" was an important breakthrough in dealing with society's denial. the battle, however, is not over. the persistent voice of society luring us back to the more simple concept of "stranger danger" may never go away. it is the voice of denial. return to "stranger danger" in the early 1980s the issue of missing children rose to prominence and was focused primarily on the stranger abduction of little children. runaways, throwaways, noncustodial abductions, nonfamily abductions of teenagers- all major problems within the missing children's issue- were almost forgotten. people no longer wanted to hear about good touchin

imization often feel guilty and blame themselves because they did not do what they were "supposed" to do. they may feel a need to describe their victimization in more socially acceptable but sometimes inaccurate ways that relieve them of this guilt. while american society has become increasingly more aware of the problem of the acquaintance molester and related problems such as child pornography, the voice calling us back to "stranger danger" still persists. satanism: a "new" form of "stranger danger" in today's version of "stranger danger, it is the satanic devil worshipers who are snatching and victimizing the children. many who warned us in the early 1980s about pedophiles snatching fifty thousand kids a year now contend they were wrong only about who was doing the kidnapping, not about

t through such compulsions. ritual can also stem from psychotic hallucinations and delusions. a crime can be committed in a precise manner because a voice told the offender to do it that way or because a divine mission required it. to make this more confusing, cultural, religious, sexual, and psychological ritual can overlap. some psychotic people are preoccupied with religious delusions and hear the voice of god or satan telling them to do things of a religious nature. offenders who feel little, if any, guilt over their crimes may need little justification for their antisocial behavior. as human beings, however, they may have fears, concerns, and anxiety over getting away with their criminal acts. it is difficult to pray to god for success in doing things that are against his commandments

the occult. in some of these murders the perpetrator has even introduced elements of the occult (e.g. satanic symbols at crime scene. does that automatically make these satanic murders? it is my opinion that the answer is no. ritualistic murders committed by serial killers or sexual sadists are not necessarily satanic or occult murders. ritualistic murders committed by psychotic killers who hear the voice of satan are no more satanic murders than murders committed by psychotic killers who hear the voice of jesus are christian murders. rather a satanic murder should be defined as one committed by two or more individuals who rationally plan the crime and whose primary motivation is to fulfill a prescribed satanic ritual calling for the murder. by this definition i have been unable to identi

w, therefore, i am known to ye by my name nuit, and to him by a secret name which i will give to him when at last he knoweth me. since i am infinite space, and the infinite stars thereof, do ye also thus. bind nothing! let there be no difference made among you between any one thing& any other thing; for thereby cometh hurt. the secret name, revealed in the 12th aethyr of liber 418 (the vision and the voice, was that of babylon or babalon, incorporated by crowley into the seal of the a:.a. again nuit is shown to comprise the objective universe. the adjuration of this passage lays bare the terrible secret of all forms of god/nature worship: the forcing of all deviant will towards uniformity and conformity to the cosmic norm. difference or independence of any sort. particularly intellectual s

SALMANRUSHDIE THESATANICVERSES

p for her physical insignificance she took at an early age to dressing with a certain outrageous, excessive verve. her sari- patterns were dazzling, even garish: lemon silk adorned with huge brocade diamonds, dizzy black-and-white op art swirls, gigantic lipstick kisses on a bright white ground. people forgave her her lurid taste because she wore the blinding garments with such innocence; because the voice emanating from that textile cacophony was so tiny and hesitant and proper. and because of her soirees. each friday of her married life, nasreen would fill the halls of the chamchawala residence, those usually tenebrous chambers like great hollow burial vaults, with bright light and brittle friends. when salahuddin was a little boy he had insisted on playing doorman, and would greet the j

he sky above the sufferer, held up like a kite on a golden thread? the dragging again the dragging and now the miracle starts in his my our guts, he is straining with all his might at something, forcing something, and gibreel begins to feel that strength that force, here it is _at my own jaw_ working it, opening shutting; and the power, starting within mahound, reaching up to _my vocal cords_ and the voice comes _not my voice_ i'd never know such words i'm no classy speaker never was never will be but this isn't my voice it's a voice. mahound's eyes open wide, he's seeing some kind of vision, staring at it, oh, that's right, gibreel remembers, me. he's seeing me. my lips moving, being moved by. what, whom? don't know, can't say. nevertheless, here they are, coming out of my mouth, up my th

estled for hours or even weeks mahound was pinned down beneath the angel, it's what he wanted, it was his will filling me up and giving me the strength to hold him down, because archangels can't lose such fights, it wouldn't be right, it's only devils who get beaten in such circs, so the moment i got on top he started weeping for joy and then he did his old trick, forcing my mouth open and making the voice, the voice, pour out of me once again, made it pour all over him, like sick. o o o at the end of his wrestling match with the archangel gibreel, the prophet mahound falls into his customary, exhausted, postrevelatory sleep, but on this occasion he revives more quickly than usual. when he comes to his senses in that high wilderness there is nobody to be seen, no winged creatures crouch on

came true, from sea bed to your bed, takes more than a plane crash to keep me away from you- okay, maybe not quite, but words to that effect- yes. surprise is the best policy. allie bibi, boo to you" then he heard the singing. it was coming from the old boathouse with the one-eyed pirate painted on the outside, and the song was foreign, but familiar: a song that rosa diamond had often hummed, and the voice, too, was familiar, although a little different, less quavery _younger. the boathouse door was unaccountably unlocked, and banging in the wind. he went towards the song "take your coat off" she said. she was dressed as she had been on the day of the white island: black skirt and boots, white silk blouse, hatless. he spread the coat on the boathouse floor, its bright scarlet lining glowin

ow them out of your ass. arse. ass. one hundred miles an hour past swindon, and the weather turned nasty. sudden, dark clouds, lightning, heavy rain; she kept her foot on the accelerator _no survivors. people were always dying on her, leaving her with a mouth full of words and nobody to spit them at. her father the classical scholar who could make puns in ancient greek and from whom she inherited the voice, her legacy and curse; and her mother who pined for him during the war, when he was a pathfinder pilot, obliged to fly home from germany one hundred and eleven times in a slow aeroplane through a night which his own flares had just illuminated for the benefit of the bombers- and who vowed, when he returned with the noise of the ack-ack in his ears, that she would never leave him- and so

s step was heavy as he went his way. then, on the fourth evening, the telephone rang behind the counter of the shaandaar caf "mr. jamshed joshi" anahita sufyan carolled, doing her imitation of an upper--class english accent "will mr. joshi please come to the instrument? there is a personal call" her father took one look at the joy bursting out on jumpy's face and murmured softly to his wife "mrs, the voice this boy is wanting to hear is not inner by any manner of means" o o o the impossible thing came between pamela and jamshed after they had spent seven days making love to one another with inexhaustible enthusiasm, infinite tenderness and such freshness of spirit that you'd have thought the procedure had only just been invented. for seven days they remained undressed with the central heat

SATANGEL

h a glorious crown, or as a female devil wearing a crown and riding a camel, who supplants the thoughts of mortals with her own. mistress of ceremonies in hell, ruling over 25 demonic legions. demon king/queen of fire. possibly related to the tamil pey, who were necrophagian demons and goblins. phenex, pheynix, phoenix (goetia, 37th spirit. marquis commanding 20 legions. appears as a phoenix with the voice of a child. speaks of all sciences, and writes poetry. told solomon he hoped to return to the 7th throne. phosphoros (greek, the morning star. a naked and winged youth, child of eos and helios. in latin he is lucifer. picullus (old prussian pickuls, meaning devil. god of the underworld, later a prince of hell. proserpine originally the greek queen of the underworld, in christianised diab

for i am the servant of 3the same your god. 1zorge 2lap zirdo noco 3mad 1the true worshipper 2of the highest. 1hoath 2iaida. the fourteenth key 1o you sons of fury, 2the children of the just, 3which sit upon 424 1noromi baghie 2pashs oiad 3ds trint mirc 4ol 1seats, 2vexing all creatures 3of the earth 4with age, 5which have under 1thil 2dods tol hami 3caosgi 4homin 5dr brin oroc you 11636. 2behold the voice of god! 3the promise of him who is 1quar 2micma bialo iad 3isro tox ds i 1called amongst you 2fury or extreme justice. 3move and show your- 1vmd aai 2baltim 3zacar od zamran 1selves. 2open the mysteries of 3your creation. 4be friendly unto me. 2odo cicle 3qaa 4zorge 1for i am 2the servant of the same your god, 3the true worshipper of 1lap zirdo 2noco mad 3hoath 1the highest. 1iaida. the

SATANIC BIBLE

ustice (enochian) noroni bajihie pasahasa oiada! das tarinuta mireca ol tahila dodasa tolahame caosago homida: das berinu orocahe quare: micama! bial! oiad; aisaro toxa das ivame aai balatima. zodacare od zodameranu! od cicale qaa! zodoreje, lape zodiredo noco mada, hoathahe saitan (english) o ye sons and daughters of mildewed minds, that sit in judgement of the inquities wrought upon me- behold! the voice of satan; the promise of him who is called amongst ye the accuser and supreme tribune! move therefore, and appear! open the mysteries of your creation! be friendly unto me, for i am the same, the true worshipper of the highest and ineffable king of hell! the fifteenth key the fifteenth enochian key is a resolution of acceptance and understanding of the masters whose duty lies in administ

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

hristopher s. ph.d. pacts with the devil new falcon publications: phoenix, arizona, 1993. brown, stephen. the satanic letters of stephen brown thormynd press: shrewsbury, no publishing date given. cavendish, richard. the black arts pan books ltd: london, 1967. collins, andrew. the black alchemist. abc books: leigh-on-sea, 1988. collins, andrew. the second coming. century: london, 1993. dark lily. the voice of the left hand path. no's 1- 15. dark lily: london, 1987- 1993. fenrir. volume iv. nos 1& 2 order of nine angles. rigel press: york, 1996. gettings, fred. dictionary of demons. rider: london, 1988. grant, kenneth. nightside of eden. skoob books publishing: london, 1994. holy bible, the. oxford university press: london, 1937. lavey, anton szandor. the satanic bible avon books: new york

SCHEM HA MEPHORESH

m 94:11: tetragrammaton knoweth the thoughts of man, that they are in vain. 34th angel name: lehahaih sign: capricorn planet: mars degree: 15 20 meaning: clement, merciful. psalm 131:3: let israel trust in tetragrammaton, now and for ever. 35th angel name: keveqaiah sign: capricorn planet: sun degree: 20 25 meaning: to be rejoiced in. psalm 116:1: i have rejoiced because tetragrammaton hath heard the voice of my supplication. 36th angel 16 name: mendiel sign: capricorn planet: sun degree: 25 30 meaning: honourable. psalm 26:8: 0 tetragrammaton, i have loved the habitation of thy house and the place of the abiding of thine honour. 37th angel name: anaiel sign: aquarius planet: venus degree: 0-5 meaning: lord of virtues. psalm 80:18: 0 tetragrammaton elohim tzaboath, turn us and cause thy fa

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

e launched a movement that became one of the world s most significant monotheistic religions. receives revelations from allah in 610, when he was about forty years old, muhammad had his first visitation from the archangel jabra il. according to islamic tradition, he was meditating in a cave on mount hira, outside mecca, when a voice spoke to him. his wife s cousin, a christian monk, told him that the voice was that of a holy messenger 292 world religions: almanac islam and that muhammad had been selected as a prophet of god. soon muhammad began to preach his new religion in mecca. he attracted a number of followers, but meccan leaders saw islam as a threat. they persecuted (mistreated) muhammad and his followers, often beating them or hurling garbage at them. a key event took place eleven

lived, his name and teachings are associated with the group, which became a specific sect shortly after his death. jala l s works jala l s earliest work was titled diwan-e shams-e tabriz-i (the works of shams of tabriz. this was a collection of about forty thousand verses named in honor of jala l s companion and spiritual inspiration, shams. the poems in this collection were written primarily in the voice of shams. many of the poems are odes, which are a form of poetry marked by intense feeling and emotion. some read almost like love poems to jala l ad-d n ar-ru m 182 world religions: biographies allah, but many readers believe that they were written as much in honor of shams as they were to allah. jala l s major work is the masnavi (spiritual couplets (a couplet is a two-line poetic vers

illuminates the whole of our canvas. now we are world religions: biographies 213 nechama leibowitz shown a tranquil world adorned with the rainbow, reflecting its spectrum of colour through the clouds, as a sign of surety of life and peace for the coming generations. the state of israel had been created in 1948 out of much of the land that was palestine. leibowitz became a regular commentator on the voice of israel radio station, and in 1956 she won the israel prize for her efforts in religious education. the following year she began lecturing at the university of tel aviv, and in 1968 she was the first female rabbi the first woman to be ordained, or officially made, a rabbi (the chief official in a synagogue) was regina jonas (1902 1944. jonas, unlike nechama leibowitz, was almost a forg

a memphis. http//www.dharmamemphis. com/magnolia/tnhbio.html (accessed on june 2, 2006. world religions: biographies 365 thich nhat hanh this page intentionally left blank desmond mpilo tutu born: october 10, 1931 klerksdorp, south africa south african religious leader; politician; writer sometimes strident, often tender, never afraid and seldom without humour, desmond tutu s voice will always be the voice of the voiceless. nelson mandela as quoted on the university of the witwatersrand web site. as an archbishop of the anglican church in south africa, desmond mpilo tutu was one of the foremost opponents of the apartheid policies of that country s government in the 1970s and 1980s. apartheid means apartness in the afrikaans language, which is one of the official languages of south africa

lk will furnish a wedding feast, and array the gifts of wooing exceeding many, all that should go back with a daughter dearly beloved. and to thyself i will give a word of wise counsel, if perchance thou will harken. fit out a ship, the best thou hast, with twenty oarsmen, and go to inquire concerning thy father that is long afar, if perchance any man shall tell thee aught, or if thou mayest hear the voice from zeus, which chiefly brings tidings to men. get thee first to pylos and inquire of goodly nestor, and from thence to sparta to menelaus of the fair hair, for he came home the last of the mail-coated achaeans. if thou shalt hear news of the life and the returning of thy father, then verily thou mayest endure the wasting for yet a year. but if thou shalt hear that he is dead and gone

SEPHER HA BAHIR

is is because it is fire that burns all fire. it is thus written (1 kings 18:38 "and god's fire fell, and it consumed the burnt offering, the wood, the stones, the dust, and evaporated the water that was in the trench" the bahir 12 section iii the seven voices and the sephiroth 45. he (rabbi amorai) said: what is the meaning of the verse (exodus 20:15, and all the people saw the voices. these are the voice regarding which king david spoke. it is thus written (psalm 29:3, the voice of god is upon the waters, the god of glory thunders [this is the first voice [the second voice is (psalm 29:4, the voice of god comes in strength. regarding this it is written (isaiah 10:13, by the strength of my hand have i done it. it is likewise written (isaiah 48:13, also my hand has founded the earth [the t

ing david spoke. it is thus written (psalm 29:3, the voice of god is upon the waters, the god of glory thunders [this is the first voice [the second voice is (psalm 29:4, the voice of god comes in strength. regarding this it is written (isaiah 10:13, by the strength of my hand have i done it. it is likewise written (isaiah 48:13, also my hand has founded the earth [the third voice is (psalm 29:4, the voice of god is with majesty. it is also written (psalm 111:3, splendour and majesty are his works, his righteousness stands forever [the fourth voice is (psalm 29:5, god s voice breaks the cedars. this is the bow that breaks the cypress and cedar trees [the fifth voice is (psalm 29:7, god s voice draws out flames of fire. this is what makes peace between water and fire. it draws out the power

still hear his voice. this is true even though they cannot see his throat when he speaks. in a similar manner, they saw an image, but not an entire image. it is therefore written, you saw no form, only a voice. it is also written (deuteronomy 4:12) a voice of words you heard. 48. one verse (exodus 20:15, states, and all the people saw the voices. another verse, however (deuteronomy 4:12) states, the voice of words you heard. how can [the two be reconciled? at first they saw the voices. what did the see? the seven voices mentioned by david. but in the end they heard the word that emanated from them all. but we have learned that there were ten. our sages taught that they were all said with a single word. but we have said that there were seven. there were seven voices. regarding three of the

an [the two be reconciled? at first they saw the voices. what did the see? the seven voices mentioned by david. but in the end they heard the word that emanated from them all. but we have learned that there were ten. our sages taught that they were all said with a single word. but we have said that there were seven. there were seven voices. regarding three of them it is written (deuteronomy 4:12, the voice of words you heard, but you saw no form, only a voice. this teaches us that they were all said with a single word. this is so that israel should not make a mistake and say, others helped him. it might have been one of the angels. but his voice alone could not be so powerful. it was for this reason that he came back and included them [in a single word. 49. another explanation: it was so t

ause the people to sin. as soon as moses saw the satan, he cried out to god, and he showed him a tree. this is the tree of life the bahir 41 that satan had removed. he then cast it into the water, and the water became sweet. the blessed holy one then gave the satan a decree and a law, and it was there that he proved israel. the blessed holy one warned israel saying (exodus 15:26, if you listen to the voice of the lord your god [and do what is upright in his eyes, give ear to his commandments, and keep all his decrees, then all the sickness that i brought upon the egyptians, i will not bring upon you, for i am god who heals you. 162. what is this like? a king had a beautiful daughter, and others desired her. the king knew about it, but could not fight those who wanted to bring his daughter

t cause people to sin. it therefore is always in the north, to the left. this is the meaning of the verse (genesis 8:21, for the urge of man s heart is evil from his youth. it is evil from his youth, and it does not incline [in any direction] other than the left, for it is already accustomed to be there. it is regarding this that the blessed holy one said to israel (exodus 15:26, if you listen to the voice of the lord your god, and do what is upright in his eyes, and give ear to his commandments and not to the commandments of the evil urge and keep all his decrees and not the decrees of the evil urge [then all the sickness that i brought upon the egyptians, i will not bring upon you] for i am god who heals you. 164. what does the evil urge gain? what is this like? a king appointed clerks o

SEPHER YETZIRAH WESTCOTT

them, and guard thy heart as thou considerest them; and if thy mind escape from thee bring it back to thy control; even as it was said "running and returning (the living creatures ran and returned (19) and hence was the covenant made. 9. the ineffable sephiroth give forth the ten numbers. first; the spirit of the god of the living (20) blessed and more than blessed be the living god (21) of ages. the voice, the spirit, and the word (22) these are the holy spirit. 10. second; from the spirit he produced air, and formed in it twenty-two sounds--the letters; three are mothers, seven are double, and twelve are simple; but the spirit is first and above these. third; from the air he formed the waters, and from the formless and void (23) made mire and clay, and designed surfaces upon them, and he

fire water is silent, fire is sibilant, and air derived from the spirit is as the tongue of a balance standing between these contraries which are in equilibrium, reconciling and mediating between them. 2. he hath formed, weighed, and composed with these twenty-two letters every created thing, and the form of everything which shall hereafter be. 3. these twenty-two sounds or letters are formed by the voice, impressed on the air, and audibly modified in five places; in the throat, in the mouth, by the tongue, through the teeth, and by the lips (31) 4. these twenty-two letters, which are the foundation of all things, he arranged as upon a sphere with two hundred and thirty-one gates, and the sphere may be rotated forward or backward, whether for good or for evil; from the good comes true ple

rs have generally considered this to be a quotation from ezekiel i. 14, referred to h chivt, the living creatures, kerubic forms. 20. the spirit of the gods of the living. ruch alhim chiiim; or as r. gives it "spiritus deorum viventium" orthodoxy would translate these words "the spirit of the living god" 21. al chi h oulmim "the living god of ages; here the word god really is in the singular. 22. the voice, spirit and word are qul, ruch, dbr. a very notable hebrew expression of divinatory intuition was bath qul, the daughter of the voice. 23. formless and void. thu and bhu; these two words occur in genesis i. 2, and are translated "waste and void" 24. note the order in which the primordial elements were produced. first, spirit (query akasa, ether; then air, vayu; then water, apas, which co

SEVEN SHADES OF SOLITUDE

are numerous and it is within this hermitage that any true aspirant must secure himself in introspective contemplation if he is truly to comprehend the orientations and dispositions of his own nature. by abiding long hours in the companie of this solitude one may find the wellspring of the magical power within oneself. by actively sojourning there, in the very ebb and flow of the current within, the voice of oracles may be heard from the depths, the visions of the night shall arise in clarity, and to the most blessed the faithful gods shall come forth, unmasked and in patronage to the will. iv) the fourth solitude is the hermitage of the magister. this is the solitude of one who realises self-vision as its own autonomy, who has attained to the knowledge of the path according to both tradi

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

ed to the sun, and woke her trembling on her lonely couch in the darkness of the night. the legends and tales of gionetta only served to make the child better understand the signification of those mysterious tones; they furnished her with words to the music. it was natural that the daughter of such a parent should soon evince some taste in his art. but this developed itself chiefly in the ear and the voice. she was yet a child when she sang divinely. a great cardinal great alike in the state and the conservatorio heard of her gifts, and sent for her. from that moment her fate was decided: she was to be the future glory of naples, the prima donna of san carlo. the cardinal insisted upon the accomplishment of his own predictions, and provided her with the most renowned masters. to inspire he

old familiar instincts and inclinations. it was not sleep, it was not delirium; it was the dreamwakefulness which opium sometimes induces, when every nerve grows tremulously alive, and creates a corresponding activity in the frame, to which it gives a false and hectic vigour. pisani missed something, what, he scarcely knew; it was a combination of the two wants most essential to his mental life, the voice of his wife, the touch of his familiar. he rose, he left his bed, he leisurely put on his old dressing-robe, in which he had been wont to compose. he smiled complacently as the associations connected with the garment came over his memory; he walked tremulously across the room, and entered the small cabinet next to his chamber, in which his wife had been accustomed more often to watch tha

had sold some of his goods to zanoni, professed his conviction that none but a turk, or at least a native of the east, could have so thoroughly mastered the soft oriental intonations. yet in all these languages, when they came to compare their several recollections, there was a slight, scarce perceptible distinction, not in pronunciation, nor even accent, but in the key and chime, as it were, of the voice, between himself and a native. this faculty was one which glyndon called to mind, that sect, whose tenets and powers have never been more than most partially explored, the rosicrucians, especially arrogated. he remembered to have heard in germany of the work of john bringeret (printed in 1615, asserting that all the languages of the earth were known to the genuine brotherhood of the rosy

of zanoni, picked up in the various lounging-places and resorts that he frequented, were unsatisfactory to glyndon. that night viola did not perform at the theatre; and the next day, still disturbed by bewildered fancies, and averse to the sober and sarcastic companionship of mervale, glyndon sauntered musingly into the public gardens, and paused under the very tree under which he had first heard the voice that had exercised upon his mind so singular an influence. the gardens were deserted. he threw himself on one of the seats placed beneath the shade; and again, in the midst of his reverie, the same cold shudder came over him which zanoni had so distinctly defined, and to which he had ascribed so extraordinary a cause. he roused himself with a sudden effort, and started to see, seated nex

otion and perturbation "viola" he exclaimed, as she ceased "your words more than ever enchain me to you. as you feel, i feel. i, too, have been ever haunted with a chill and unearthly foreboding. amidst the crowds of men i have felt alone. in all my pleasures, my toils, my pursuits, a warning voice has murmured in my ear 'time has a dark mystery in store for thy manhood' when you spoke, it was as the voice of my own soul" viola gazed upon him in wonder and fear. her countenance was as white as marble; and those features, so divine in their rare symmetry, might have served the greek with a study for the pythoness, when, from the mystic cavern and the bubbling spring, she first hears the voice of the inspiring god. gradually the rigour and tension of that wonderful face relaxed, the colour r

shing gust and the groans of the earth beneath. glyndon paused. he was separated from his friend, from the guide. he was alone, with the darkness and the terror. the vapour rolled sullenly away; the form of the plumed fire was again dimly visible, and its struggling and perturbed reflection again shed a glow over the horrors of the path. glyndon recovered himself, and sped onward. below, he heard the voice of mervale calling on him, though he no longer saw his form. the sound served as a guide. dizzy and breathless, he bounded forward; when hark! a sullen, slow rolling sounded in his ear! he halted, and turned back to gaze. the fire had overflowed its course; it had opened itself a channel amidst the furrows of the mountain. the stream pursued him fast fast; and the hot breath of the chasi

SPENSER THE CULT OF THE ALL SEEING EYE 1960

various ministers of different faiths -48- the children were required to write essays on these interfaith experiences. the native exponents of hinduism, islam and buddhism visited the school to further the cause of "east-west understanding' they lectured the students to "take their education in tolerance a step farther" reports london educator bernard cousin in the june, july, aug, 1062 issue of the voice universal, chief organ for "theocratic union (published at 8 watling rd, southwick, brighton, sussex, england) the dec. 1961, jan, feb, 1962 issue of the voice universal features an international prayer or "invocation of the united nations" which our rulers may wish to substitute for the christian prayers no longer permitted in our schools. it reads in part "may the peace and the blessin

she said, and then it will belong to the whole world: it will be a spiritual united nations "this was the real beginning of our venture. i took mrs [eleanor] roosevelt's good advice; i visited our embassy to the united nations and i talked also with many other u.n. representatives. i went to washington, and spent many hours in the state department, in senator [j. w] fulbright's office, the usia, the voice of america, and elsewhere' curt john witt wrote that''the cultural center. below the upper (or religious) level of the building. will be for the use of the washington embassies. it will be known as the 'hall of nations" the latest brochure issued by the temple states that "land near the great falls of the potomac. is now being given by a generous donor. here the building will be surround

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

s in a preexisting spiritual life. likewise the present life was seen as the stage of preparation for a spiritual phase of development in the future. jewish esoteric teaching preserved in the zohar asserts the strict conservation of the soul s spiritual energy, which continues forever: the essence of christianity 145 nothing is lost in the world, nothing falls into the void not even the words and the voice of a man. everything has its place and its destined part to play.163 a particular personality was only one possible manifestation of the soul, which transformed its identity again and again. the life of a person was linked organically in a chain of development reaching into the past and forward into the future. but in christianity, this logos manifesting itself in various ways through ma

TECHNICIANS GUIDE TO THE LEFT HAND PATH

xistence, and spiritual being. it is through the understanding of these principles- externalized as a personal methodology- that a way is formed leading towards the divine nature man. where that path leads in terms of noumenalism must be the solitary conclusion of the one who walks it. the adept walks alone upon the antinomian path of spiritual dissent, and within this silence each must listen to the voice of their heart; not because of dogmatism and rote, but due to personal discovery and revelation. this is important to understand for there is no expectation other than to believe what one personally experiences both subjectively and objectively for the antinomian. this includes the freedom to dissent from the lhp itself in order to follow ones own ideas. xeper can never be regulated or p

xternal environments of the self. in other words, it facilitates the communication between the two. it is the completion of a circuit that is created by lowering the amount of resistance established by the indoctrination of spiritual, social, political and cultural ideals of society. the principle of functional conscience is that of isolate intelligence, not cosmic consciousness, nor unity- it is the voice of separation. chapter 4. the antinomian path of spiritual dissent or 0(-1 plus 1) antinomian: metaph. a contradiction between two principles each of which is taken to be true, or between inferences correctly drawn from such principles. a genuine antinomy does not involve any logical fallacy. kant held that: natural antinomies ensue when reason endeavors to apply categories of the unders

TEXE MARRS CODEX MAGICA SECRET SIGNS MYSTERIOUS SYMBOLS AND HIDDEN CODES OF THE ILLUMINATI

nd rob us of our belongings, our health, our very lives. without him sitting there detrimentally blocking our path, the world would be a far better place. certainly a safer and happier place "two plus two make four" bob whitaker, a south carolinian who has done many fine and adventurous things in his life, teaching college classes, serving as a senior staffer on capitol hill, and writing copy for the voice of america radio broadcast, points out that anyone today who simply believes the obvious is ignorantly and unfairly branded an extremist, a conspiracy-monger, a racist, or worse. men are not free, whitaker suggests, to tell the truth: in george orwell's book 1984, it turns out that the whole hideous totalitarianism that crushed the hero is based on ending one simple, useless-sounding fre

symbols to a profane, ignorant mass audience might do to them if they ever should be so bold or so foolish as to damage its assets, reveal its secrets, or betray it: there is an inevitability..which is at once its horror and its joy..once an accepted disciple has definitely undertaken the work in preparation for initiation, there is for him no turning back. he could not if he would. he has heard the voice of his master. occult obedience gives place to enlightened will. he can now be trusted to walk and work alone because he is unalterably one with his group, with the hierarchy, and finally with shamballa (hell).21 the carrot and stick approach thus, we see in use by the top ranks of the elite the carrot and stick approach. if the fledgling initiate strays from the fold, or, worse, reveals

THE CANOPIC GODS SYMBOLISM

eremony as described in z-3, and as seen by the clairvoyant eye. in egyptian mythology, the dead, when the ceremonies are complete, the soul weighed and passed, the body mummied and preserved from corruption, then become one with osiris and are called osirian. hence, the hierophant, who represents osiris when the candidate is placed in the north, speaks to him in the character of his higher soul- the voice of my undying and secret soul said unto me, etc. osiris, however, is a mummied form, and the body of the egyptian dead was mummied at this part of the ceremony. let us now consider the nature of the body which is mummied. the body itself may be considered as a vehicle whereby the life forces act, and the medium whereby these life-forces act is what are termed the vital organs. withdraw o

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m in the flesh, even to the extreme of the skeptical thomas placing his fingertips into the still-open wounds of the crucifixion. a spirit does not have flesh and bones as you see that i have, jesus told them. then, to prove his physicality still further, he asks if they have anything for him to eat. paul? c. 68 c.e, the apostle and once avid persecutor of christians, received his revelation from the voice of jesus within a blinding light while he was traveling on the road to damascus. he discovered it to be a challenge to convince others in the belief in the physical resurrection of the dead when he preached in athens. although the assembled athenians listened politely to his message of a new faith, they mocked him and walked away when he began to speak of dead bodies standing up and bein

rl on the edge of panic. the hypnotist quickly redirected her from the alarming memory to a state of peaceful sleep. later, after all the other subjects had been awakened, sutphen asked if barbara wished to explore in greater detail the prior life on which she had touched so emotionally. she eagerly agreed, and sutphen once again induced the trance state. in a few moments, barbara was speaking in the voice and persona of a 12-year-old french girl, describing her luxurious home and her perfect life in eighteenth-century france at the time of the revolution. when the hypnotist moved her forward in time, she experienced the arrival of soldiers who had orders to take her family to prison. numerous humiliations followed, and the young girl was eventually killed by the revolutionaries. after her

hat the spirit guide may be another little-known power of the mind which enables the medium s subjective level of consciousness to dramatize another personality, complete with a full range of personal characteristics and its very own voice. the subjective mind of the medium may clairaudiently contact its own objective level, as in the instances of those people, such as socrates, who claim to hear the voice of a personal guide. mediums perceive the spirit guide in a very different manner. while they may admit that the action of the subjective mind is not entirely eliminated during trance and the arrival of the guide, they will insist that their subconscious mind is taken over and controlled by a spirit entity of great compassion and wisdom. psychical researchers will counter such a claim of

a spirit control or spirit guide, an entity who claims to have lived on earth and acquired certain skills, knowledge, and wisdom before its own physical death. the concept of a spirit guide dates back to antiquity, and serious scholars and researchers have been asking the same question for hundreds of years: is this alleged entity, who claims to speak through the medium, really a spirit, or is it the voice of the medium s subconscious? some mediums would probably concede that the action of the subjective mind is not entirely eliminated during trance and the arrival of the spirit control, but from their viewpoint their subconscious is taken over by the guide. an aspect of mediumistic phenomena on which both psychical researchers and mediums will be likely to agree is that there is an intell

understand. then the entranced nettie colburn s spirit control charged president lincoln not to compromise the terms of the emancipation proclamation, but resolutely to carry out all the implications of the announcement he had made. when the medium came out of the trance, she found the president looking soberly at her. one of the gentlemen present asked lincoln if he had recognized anything about the voice and the message of the delivery. nettie colburn recalled later that the president raised himself as if shaking off a spell, then glanced at the full-length portrait of daniel webster that hung over the piano. yes, the president admitted, and it is very singular, very. in his miracles and modern spiritualism (1975, alfred russell wallace writes that the hypothesis of spiritualism is the o

my face, and i heard a voice, tender and strong, saying, brother, the good work has begun. behold, a living demonstration is born. i was left wondering what could be meant by such a message. although davis and his followers would not ally themselves with the spiritualist cause until 1850, it would often be pointed out that the fox sisters first challenged old splitfoot on march 31, 1848, and that the voice, tender and strong, had obviously been referring to their living demonstration of spirit communication. in july 1848, after creating a bit of scandal for the conservative times, andrew jackson davis married catherine dodge, a wealthy heiress, who was 20 years his senior. their union was unhappy and brief, and she died in 1853, leaving her estate to davis. davis continued to lecture and t

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

me to expose the manifestations as trickery. those who stayed the night invariably had their covers jerked from their beds. if they resisted the witch s yanking, they were slapped soundly on the face. spiritists, clergymen, reporters, and curiosity seekers had waged a ceaseless campaign to urge the witch to talk and declare herself and her intentions. at last their efforts were rewarded. at first the voice was only a whistling kind of indistinct babble, then it became bolder a husky whisper speaking from darkened corners. at last, it became a full-toned voice that spoke not only in darkness but also in lighted rooms and, finally, during the day as well as the night. immediately the charge of ventriloquism was heard from the skeptical. to put a halt to the accusations of trickery, john jr

oxes being moved, and the door to maurice s room began to shake as if something demanded entrance. the rites of exorcism reached their climax at 11:15 on the night of january 29. from the stairway came a piercing cry, like that of a beast that had been dealt its deathblow. a flurry of rappings began to rain on the door of the green room. at 12:55, the startled inhabitants of calvados castle heard the voice of a man in the first-floor passage. m. de x. recorded in his journal that it seemed to cry ha! ha, and immediately there were 10 resounding blows, shaking everything all around. a final blow struck the door of the green room; then there was the sound of coughing in the first-floor passage. the family rose and cautiously began to move about the castle. the priest slumped in exhaustion, s

answered that it wanted nothing of the two men. the next morning, however, rev. glanvil s horse was found trembling in a state of nervous exhaustion, appearing as though it had been ridden all night. glanvil had scarcely mounted the horse for his return trip when the animal collapsed. although the horse was well-attended and cared for, it died within two days. one night in the children s bedroom, the voice shrieked its claim that it was a witch over a hundred times in rapid succession. the next day, the harried mompesson fired his pistol at an animated stick of firewood and was astonished to see several drops of blood appear on the hearth! the firewood fell to the floor and a trail of blood began to drip on the stairway as the wounded ghost retreated. when the invisible thing returned thre

characterized by a state of minimal mental activity, passivity, and an absence of motor activity. this state of consciousness may be brought about by lack of external stimulation, such as sunbathing, floating in water, or certain drugs. 5. daydreaming, induced by boredom, social isolation, or sensory deprivation. 6. trance consciousness, induced by rapt attentiveness to a single stimulus, such as the voice of a hypnotist, one s own heartbeat, a chant, certain drugs, or tranceinducing rituals and primitive dances. the trance state is characterized by hypersuggestibility and concentrated attention on one stimulus to the exclusion of all others. 7. expanded consciousness, comprising four levels: a) the sensory level, characterized by subjective reports of space, time, body image, or sense imp

ences to prayer and meditation throughout both the old and new testaments, cite setting self apart from the masses and going to a still, quiet place within and without as a source of mystical communication with god. the process of meditation, whether spiritual or secular, is most often described as simply being a way of learning to still the mind to slow it down, enabling one to listen within, to the voice within. although most individuals are not aware of the myriad of thoughts and chatter that rampage through the mind like a wild, untamed horse at each and any given moment, that is the challenge to slow down all thoughts to a single thought or even to no thoughts at all complete stillness, the unruly beast tamed at last. another analogy often used to describe the process of meditation is

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

on (10th century b.c.e, wisest of all the hebrew monarchs, foretold the future by consulting demons, which he summoned with his magic lamp and great seal. the sphinx, the guardian of egyptian magic, served as an oracle for diviners of that land. according to plutarch, such thinkers as solon, thales, pythagoras (c. 580.c. 500 b.c.e, and lycurgus traveled to egypt to converse with priests who heard the voice of the sphinx. ancient magi solemnly testified that the statues of egypt spoke, and when these oracles of hewn stone uttered their pronouncements, scribes wrote their words on rolls of papyrus while priests listened. the greeks saw in numbers the mystical keys to the great mind of the cosmos; and the fates of kingdoms, commerce, and human lives hung on the enigmatic utterances of the del

the museum of questionable medical devices, in minneapolis, minnesota. sources: cooper, helen, and peter cooper heads, or the art of phrenology. london: london phrenology co. ltd, 1983. gall and phrenology [online] http//human-nature.com/mba/ chap1.html. 22 november 2002. hedderly, frances. phrenology, a study of mind. london: l. n. fowler& co. ltd, 1970. phrenology into a state of mind in which the voice of the holy spirit might be heard. all human cultures throughout history have given great attention to their prophets and seers. perhaps the quintessential prophet is nostradamus (1503.1566, whose name has become synonymous with prophecy and who is better known to the general public than any of the old testament prophets. the french seer has inspired numerous books, countless articles, a

THE KEY TO THE MYSTERIES

inal deluge, and which throws a bridge between the two worlds. and can you believe that a past without aureole and without glory, might capture and devour so great a future? could you think that the spur of a tartar might one day tear up the pact of our glories, the testament of our liberties? say rather that we may again become children, and enter again into our mother's womb "go on! go on" said the voice of god to the wandering jew "advance! advance" the destiny of the world cries out to france. and where do we go? to the unknown, the the abyss perhaps; no matter! but to the past, to the cemeteries of oblivion, to the swaddling-clothes which our childhood itself tore in shreds, towards the imbecility and ignorance of the earliest ages. never! never! xv the number fifteen fifteen is the n

by will upon the plastic medium of another person, whose will and whose acts are, in consequence, subordinated to that action. secondly, in acting through the will of another, either by intimidation, or by persuasion, so that the influenced will modifies at our pleasure the plastic medium and the acts of that person. one magnetizes by radiation, by contact, by look, or by word. the vibrations of the voice modify the movement of the astral light, and are a powerful vehicle of magnetism. the warm breath magnetizes positively, and the cold breath negatively. a warm and prolonged insufflation upon the spinal column at the base of the cerebellum may occasion erotic phenomena. if one puts the right hand upon the head and the left hand under the feet of a person completely enveloped with wool or

h stretch out her arms to him, his own lose nerve, and cannot draw back the heavy jar; the fresh fragrance of the spring put him to sleep; the perfumes 120 of the bank intoxicate him. there he is, bent over the water like a narcissus whose stalk has been broken by a child at play; the full jar falls to the bottom, and hylas follows it; he dies, dreaming that nymphs caress him, and no longer hears the voice of hercules recalling him to the labours of life; hercules, who runs wildly everywhere, crying "hylas! hylas" another fable, not less touching, which steps forth from the shadows of the orphic initiation, is that of eurydice recalled to life by the miracles of harmony and love, of eurydice, that sensitive broken on the very day of her marriage, who takes refuge in the tomb, trembling wit

, touched, felt, tasted them; but, come, putting exaltation on one side, please give me a thoroughly detailed and circumstantial account of the affair, and, above 142 all, evident proof of miracle. am i indiscreet in asking you that "not the least in the world; but which shall i choose? there are so many "let me think" added mr. madrolle, after a moment's reflection and with a slight trembling in the voice "the prophet is in london, and we are here. eh! well, if you only make a mental request to the prophet to send you immediately the communion, and if in a place designated by you, in your own house, in a cloth, or in a book, you found a host on your return, what would you say "i should declare the fact inexplicable by ordinary critical rules "oh, well, sir" cried mr. madrolle, triumphantl

ible dream. but how do you know that "at the same time, an invisible hand struck me roughly on the shoulder, and awoke me suddenly. i dreamt then that i saw you fighting with astaroth. i jumped up, and a voice said in my ear 'arise and go to the help of thy master; he is in danger' i got up in a great hurry. but where must i run? what danger threatened you? was it at your own house, or elsewhere? the voice said nothing about that. i decided to wait for sunrise; and immediately day dawned, i ran, and here i am "thanks, friend" said the magus, holding out his hand "astaroth is a stupid joker; all that happened last night was a little blood to the head. now, i am perfectly well. be assured, then, and return to your work" strange as may be the facts which we have just related, there remains fo

agic the sacerdotal and royal art, and one remembers that the magi were the masters of primitive civilization, because they were the masters of all the science of their time. to know is to be able when one dares to will. the first science of the practical qabalist, or the magus, is the knowledge of men. phrenology, psychology, chiromancy, the observation of tastes and of movement, of the sound of the voice and of either sympathetic or antipathetic impressions, are branches of this art, and the ancients were not ignorant of them. gall and spurzheim in our days have rediscovered phrenology. lavater, following porta, cardan, taisnier, jean belot and some others have divined anew rather than rediscovered the science of psychology; chiromancy is still occult, and one scarcely finds traces of it

THE MIDDLE PILLAR

the golden dawn teachings concerning the sub-elementsthat each element contains a mixture of the other elements as well. 11. again, a mixture of the elements. 12. logos is greek for "word" it represents the creative principle. 13. the supernals are the three highest sephiroth of kether, chokmah, and binah. these three are considered to be on a higher level than the rest of the sephiroth. 14. from the voice of the silence by h. p. blavatsky. 15. to clanfy, the ninth sephirah is yesod, to which the nephesh is attributed. 16. to clar, the supernal sephiroth are kether, chokmah, and binah, to which the yechidah, chiah, and neshamah are attributed. 17. there is another part of the soullpsyche that is sometimes overlooked. this is the g'uph. centered in malkuth, the g'uph is closely tied to the

THE MOTHMAN PROPHECIES

d never been in any trouble and they were really scared that night. i took them seriously" he hopped into a patrol car and followed roger's car back to the tnt area. at the edge of town they looked for the dog's body. it was gone. back at the power plant there was no sign of the red-eyed specter. halstead switched on his police radio and a very loud signal blasted out of the speaker, drowning out the voice of the police dispatcher in point pleasant. it was a loud garble, like a record or tape recording being played at very high speed. deputy halstead, an experienced cop, looked taken aback but said nothing. he switched the radio off quickly. and peered uncomfortably into the darkness, reluctant to really search the old building. but he was convinced. the next morning sheriff george johnson

phone calls. had he ever received any odd calls "there was one thing" he said slowly "about five years ago i took a train out to see a friend of mine on long island and when i got there he accused me of playing a hoax on him. he said he'd received a phone call about half an hour before i arrived. a voice that sounded very distant had said 'hello, don' my friend told him that i hadn't arrived yet. the voice then began to recite a series of numbers meaninglessly. my friend thought it was some kind of gag and hung up" finally i asked him if he had ever had any really odd encounters with peculiar strangers. he looked at me bewildered and astonished "there's one that's always bothered me. it happened around the time of that phone call thing. one night when i was walking home to my apartment i b

lls that interest me most fall into patterns that exclude natural explanations. at 8 a.m. on march 24, 1961, two women in prospect, oregon, a town of about three hundred people, were talking together on the phone when suddenly a strange man's voice broke into the line and snapped "wake up down there" one of the ladies regarded this as an affront and she proceeded to express a very strong opinion. the voice started to rattle on in a rapid-fire language that sounded like spanish but the line seemed to be dead. the two women could not hear each other. after the man suddenly stopped, the line became live again. the next day, at the same hour, the women were on the phone again, and again the strange voice interrupted with "wake up down there" this time the women listened quietly as the voice sa

i received dozens of letters from people throughout the country recounting their own experiences. to my surprise, most of these people had heard the voices late at night, usually waking them up with a sharp command. for example, a man in the southwest claimed he had been jarred awake on several different nights by the sound of a deep male voice ordering "wake up, number 491" a woman in ohio heard the voice while driving "873. you are 873" and another woman in kansas wrote "please tell me who these people are that keep reading numbers to me. they sound as if they are standing right next to me but there is no one there" do we all have a number tattooed in our brains? hardly. there are three billion people so some of them should be numbered 2,834,689,357. but all of the numbers that have come

middle of a large field. since he had never noticed this "shed" before he walked closer to take a better look. something about it frightened him. later he could not explain why it had scared him. and he turned and started to hurry away. although it was dark and he could see no windows or doors in the "shed" he claims that he distinctly heard a normal male voice come from it "don't run. don't run" the voice called "i didn't 'sactly run" mr. elmore told me "but i walked pretty fast" he hurried home and got his rifle and returned to the site. to his astonishment, the "shed" was gone. this incident upset him very much and, according to his wife, he was a nervous wreck for several days afterwards. he decided to call the sheriff and report what he'd seen. the sheriff promised to come out and tak

progress, i was sitting in my new york apartment and my telephone was going crazy. it rang several times but there was no one on the other end (until this period i had had very few problems with my personal phone) later that afternoon i received a call from a middle-aged woman who said she was princess moon owl and that i could reach her through "contactee paro" the woman's voice did not resemble the voice on jaye's tape, which i heard later. the taped moon owl sounded like a man faking an aunt jemima accent. he was a very bad actor. i accused jaye of a hoax and advised her not to put the interview on the air. if it was not a hoax, then moon owl was the victim of demonic possession (jaye's description of the princess's behavior certainly indicated this. jaye aired the tape anyway and long

THE NECRONOMICON SIMON VERSION

s, and the abyss does not protect me. i have walked to the tops of mountains, and the mountains do not protect me. i have walked the seas, and the seas do not protect me. the lords of the wind rush about me and are angered. the lords of the earth crawl about my feet and are angered. the spirits have forgotten me. my time is shortened, and i must complete as much as i can before i am taken away by the voice that ever calls. the moon's days are numbered upon the earth, and the sun's and i know not the meaning of these omens, but that they are. and the oracles are dried up, and the stars spin in their places. and the heavens look to be uncontrolled, with no order, and the spheres are crooked and wandering. and the sign of zdaq is floating above my writing table, but i cannot read the runes an

THE PATH OF KABBALAH

make compromises with yourself, do not settle and do not follow other people s example. the only way for a person to find the right place for himself is to listen to himself and not to others. one must sense inside one s soul to see if that is where he feels at ease, if that is where his soul finds its nourishment. there are people among us who look at others and try to follow them; they silence the voice of their soul when it demands spiritual evolution. they force themselves by shutting their eyes and settling for dry wisdom instead of spiritual development. naturally, as soon as one mingles with the collective, one feels confidence, but that is self-deceit, as this feeling should only come from a direct and personal contact with the creator! therefore, he who takes the path of individu

hey are corrected. let us take this abraham. in a different degree we might have referred to him as a prophet. a prophet is a person who has attained such a degree that he is now in direct contact with the creator. there are prophets that only speak to the creator, meaning they attain the level of spiritual speech. naturally, they do not hear any horns blowing in the sky, as the torah writes, and the voice of god does not sound off from mount sinai from gigantic speakers to the whole of mankind. it is the inner voice of one who obtains an evident contact with the creator. there are prophets that see and hear, and there are those that only see and hear afterwards. the books of the prophets demonstrate how versatile the connections of the prophets with the creator are, and how and when he ap

THE SHADOWED ONES

the pollution of man. the green forests and desert lands must be kept in a kind of found harmony, and balance unless you all seek certain destruction. araqiel brings the gifts of knowledge and joy through the respect of the land, and those creatures which dwell upon it. araqiel communicates the wisdom of a balanced mind to work according to his or her own design. by dream and by waking do we hear the voice of araqiel. sariel knows the motions and phases of the moon, and by seeking him one may know the path of the goddess in her beautiful and horrifying aspects. always know, we are both demon and angel in the skull of man, we are of beast and of higher spirit. it is our duty to balance and seek a perfection of both according to the path of lucifer, who holds the mask of the devil. know all

THE STAR IN THE WEST BY CAPTAIN FULLER A CRITICAL ESSAY ON THE WORKS OF ALEISTER CROWLEY

e within the elemental ball, and lo! the ancient one of days did sit! his head and hair were white as wool. his eyes a flaming fire: and from the splendid mouth flashed the eternal sword! lo! lying at his feet as dead, i saw the leaping-forth of law: division of the north wind and the south, the lightning of the armies of the lord; east rolled asunder from the rended west; height clove the depth; the voice begotten said: gdivided be thy ways and limited! h answered the reflux and the indrawn breath: glet there be life, and death! h *tannhauser, vol. i, p. 252. worthy of the author of gthe marriage of heaven and hell! h glet there be life and death, h and the link between these two is love. here we will give but one or two curious examples, dealing with the great songs of love in the next c

iii, p. 194-199. the magical task and the labour is ended; the toils are unwoven, the battle is done; my lover comes back to my arms, to the splendid abyss of the air and abode of the sun. the sword be assuaged, and the bow be unbended! the labour is past, and the victory won. the arrows of song through hell cease to hurtle. away to the passionate gardens of greece, where the thrush is awake, and the voice of the turtle is soft in the amorous places of peace, and the tamarisk groves and the olive and myrtle stir ever with love and content and release. o bountiful bowers and o beautiful gardens! o isles in the azure ionian deep! ere ripens the sun, ere the spring-wind hardens your fruits once again ye shall have me to keep. the sleep-god laments, and the love-goddess pardons, when love at t

the pillar: quaintly shaped and hued, it focussed all the sky and all the plain to its own ugliness c *the temple of the holy ghost, vol. i, p. 191. and yet as he looked again he saw it in another form: a shapeless truth took image in my brain. then from the centre of eternity came a voice, gtell thou the secret of the pillar. h geternal beauty, one and absolute! h flashes from his tongue. again the voice asks, gthou knowest me for beauty! canst thou bear the fuller vision? h then on my withered gaze that beauty grew- rosy quintessence of alchemic dew! the self-informing beauty! in my heart the many were united: and i knew *the temple of the holy ghost, vol. i, p. 191. and yet: i was wed unto the part and could not grasp the whole. thus, i was broken on the wheel of truth. fled all the ho

ot unite? for the blending of virtue and vice means the loss of some supposed comfort, and comfort is the god of man fs heart, the vampire which sucks its life from his shrivelling soul. in laughter alone we shall never solve the riddle of life, only in the mingling of our smiles with our sobs shall we realize the kiss of god on our brow. yet the dangers are terrible. how many of us can listen to the voice of circe without becoming swine? and in the full melancholy of so vast a contemplation, the poet sings: xviii. i dare not to the greater sins aspire; i might. so gross am i. take pleasure in these filthy holocausts, that burn to sin a damned incense in the hellish fire of human lust. earth fs joys no heaven may win; pain holds the prize in blood-stained hands; love laughs, with anguish i

h is quenched, from him, who alone shines, all else borrows its brightness, the whole world bursts into splendour at his shining .kathaka upanishad, v, 15. the veil of maya shrouds the true aspect of things; it cuts off the outer from the inner world, rendering the former esoteric, and the latter exoteric. this idea of the all as the one, is magnificently described in gthe ultimate voyage, h when the voice of god. the voice of the soul that is. says: gthe last and greatest is within you now. h then fire too subtle and omniscient devoured our substance, and we moved again not down, nor up, but inwards mystically involving self in self, and light in light. and this was not a pain, but peaceable like young-eyed love, reviving; it consumed and consecrated and made savour sweet to our changed s

believe in the absolute annihilation of anything which has ever existed. ethere is not anything new under the sun. f*1. enot any thing, f says the zohar, eis lost in the universe, not even the vapour which goes out of our mouths, as all things, it has its place and destination, and the holy one, blessed be it! makes it concur to its works; not anything falls into the void, not even the words and the voice of man, but all has its place and its destination. h*2 *1. but crowleyanity may be new, for it is not under the sun *2. qabbalah. isaac meyer, p. 124. gall things of which this world is composed, spirit as well as body, will again enter into the principle, and into the root from which they went out. h *zohar, part ii, fol. 218b. the qabalist abram ben dior, says: gwhen they (the qabalist

THE TAROT OF C C ZAIN

re penetrating the three worlds, spiritual, astral, physical, in order that all manifestations of universal life may have their birth. the left hand of the hierophant on the triple tau indicates his receptivity to the divine force; and the gesture of his right hand--making the pentagram- indicates his use of this divine energy to command the obedience of all sub-mundane atoms of life, and to hear the voice of heaven in the silence of the passions and the instincts of the flesh. the sacred serpent at his brow signifies enlightenment; and the two kneeling men, the one red and the other black, denote the intelligences of light and shadow, both of whom obey the force of the pentagram. the two paths--arcanum vi. in divination, arcanum vi may be briefly interpreted as temptation. arcanum vi is f

THE WITCH CULT OF ZOS VEL THANATOS

iptions of the essence of babalon that could be described. the ritual itself is opened with the quadriga sexualis banishing ritual and leads into the invoking of the force of darkness. the temple itself would be decorated in images of death, skulls and bones and a large black coffin in which one of the female magicians would be laying. it begins with the priest of thanatos invoking: now listen to the voice of thanatos known to men as the face of death, whom they worship with howling and shattering teeth. all the while a funerary drum beats and calls forth the dead. soon, the congregation throws human bones and grave soil within the coffin, which is soon closed. the celebrants then meditate on among other things, their own death, and understanding that physical death is a natural function o

THE BOOK OF GATES

in this scene have the rope in their hands, and it is fastened to the leg[s] of khepri, who moveth backwards to the hall of their horizon. they draw this rope with the god into their horizon, and they tow him along in the sky (nut. they live upon the, things of the south, and their sustenance is from the things of the north [and they exist] on that which p. 257 cometh forth from the mouth of ra. the voice of this serpent khepri goeth round about and travelleth into the secret place after ra hath entered into the height of heaven" the four groups, each containing four beings "say unto ra-'come, o come, after thy transformations! come, o ra, after thy transformations! appear, click to view the serpent khepri and horus of the tuat. appear, after thy transformations! appear, o ra, after thy t

THE SECRET RITUALS OF THE OTO

ll of you! martines de pasqually died in 1774, but he continued to teach the secrets of magic to a few trusted pupils or so one must suppose if one chooses to accept the extraordinary story told by the abbe fournier in his book what we have been, what we are, and what we might become. towards ten o clock in the evening, i being prostrated in my chamber, calling on god to assist me, suddenly heard the voice of mr. de pasqually, my director, who had died in the body more than two years previously. i heard him speaking distinctly outside my chamber, the door being closed, and the windows shut in like manner, the shutters also being secured. i turned in the direction of the voice, being that of the long garden belonging to the house, and thereupon i beheld m pasqually with my eyes, who began s

13 and thus expresses both unity and love, while v.l.j. is 46, a female slave, here referring to the unenlightened soul. combining all this into a single sentence, we read: the most high by love and unity exalts the daughter to the throne of the mother. that is a pure rendering of the way of salvation by samadhi or union with god, in that particular image which you have studied in the vision and the voice. taking the name by syllables, we find jah as before the most high. bul means lord and also on high in the chaldean language, while on in egyptian and hebrew alike signifies the sun, the lord of all. thus in three separate languages the word testifies to the true and living god most high. iv we shall now consider the word, taking two letters at a time from the angles of the triangle. we

o. diametrically opposite to the first. thus, ab the father, ba to come or go denies the permanence of the father. la not bl god. there is no god. lb heart, bl lord. the heart is lord. the first of these phrases would seem to emphasize the lesson of the 3; the second, to make a statement contradicting the very word in which it occurs, surprising until you recollect the statement in the vision and the voice that above the abyss a fact is only true in so far as it contradicts itself; while the third is another way of saying: do what thou wilt shall be the whole of the law: and this: the word of the law is thelema. and this: love is the law, love under will. do not forget that the numeration of thelema, as also that of agape, love or charity in its best sense, is equivalent to that of the wor

THE HOLY BIBLE KING JAMES VERSION

the woman saw that the tree [was] good for food, and that it [was] pleasant to the eyes, and a tree to be desired to make [one] wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat. 3:7 and the eyes of them both were opened, and they knew that they [were] naked; and they sewed fig leaves together, and made themselves aprons. 3:8 and they heard the voice of the lord god walking in the garden in the cool of the day: and adam and his wife hid themselves from the presence of the lord god amongst the trees of the garden. 3:9 and the lord god called unto adam, and said unto him, where [art] thou? 3:10 and he said, i heard thy voice in the garden, and i was afraid, because i [was] naked; and i hid myself. 3:11 and he said, who told thee that t

d i will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel. 3:16 unto the woman he said, i will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire [shall be] to thy husband, and he shall rule over thee. 3:17 and unto adam he said, because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which i commanded thee, saying, thou shalt not eat of it: cursed [is] the ground for thy sake; in sorrow shalt thou eat [of] it all the days of thy life; 3:18 thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field; 3:19 in the sweat of thy face shalt thou eat bread, till thou return unto the ground; for

well, sin lieth at the door. and unto thee [shall be] his desire, and thou shalt rule over him. 4:8 and cain talked with abel his brother: and it came to pass, when they were in the field, that cain rose up against abel his brother, and slew him. 4:9 and the lord said unto cain, where [is] abel thy brother? and he said, i know not [am] i my brother s keeper? 4:10 and he said, what hast thou done? the voice of thy brother s blood crieth unto me from the ground. 4:11 and now [art] thou cursed from the earth, which hath opened her mouth to receive thy brother s blood from thy hand; 4:12 when thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a vagabond shalt thou be in the earth. 4:13 and cain said unto the lord, my punishment [is] greater than i can

nd the rephaims, 15:21 and the amorites, and the canaanites, and the girgashites, and the jebusites. 16:1 now sarai abram s wife bare him no children: and she had an handmaid, an egyptian, whose name [was] hagar. 16:2 and sarai said unto abram, behold now, the lord hath restrained me from bearing: i pray thee, go in unto my maid; it may be that i may obtain children by her. and abram hearkened to the voice of sarai. 16:3 and sarai abram s wife took hagar her maid the egyptian, after abram had dwelt ten years in the land of canaan, and gave her to her husband abram to be his wife. 16:4 and he went in unto hagar, and she conceived: and when she saw that she had conceived, her mistress was despised in her eyes. 16:5 and sarai said unto abram, my wrong [be] upon thee: i have given my maid into

t her away: and she departed, and wandered in the wilderness of beer-sheba. 21:15 and the water was spent in the bottle, and she cast the child under one of the shrubs. 21:16 and she went, and sat her down over against [him] a good way off, as it were a bowshot: for she said, let me not see the death of the child. and she sat over against [him] and lift up her voice, and wept. 21:17 and god heard the voice of the lad; and the angel of god called hagar out of heaven, and said unto her, what aileth thee, hagar? fear not; for god hath heard the voice of the lad where he [is] 21:18 arise, lift up the lad, and hold him in thine hand; for i will make him a great nation. 21:19 and god opened her eyes, and she saw a well of water; and she went, and filled the bottle with water, and gave the lad dr

of my venison, that thy soul may bless me. 27:20 and isaac said unto his son, how [is it] that thou hast found [it] so quickly, my son? and he said, because the lord thy god brought [it] to me. 27:21 and isaac said unto jacob, come near, i pray thee, that i may feel thee, my son, whether thou [be] my very son esau or not. 27:22 and jacob went near unto isaac his father; and he felt him, and said, the voice [is] jacob s voice, but the hands [are] the hands of esau. 27:23 and he discerned him not, because his hands were hairy, as his brother esau s hands: so he blessed him. 27:24 and he said [art] thou my very son esau? and he said, i [am] 27:25 and he said, bring [it] near to me, and i will eat of my son s venison, that my soul may bless thee. and he brought [it] near to him, and he did eat

TURNER ROBERT ARBETEL OF MAGICK

f the heavenly bodies. neither can it dehort wise and learned men in these days from attributing those vertues, influences, and inclinations, to the stars and other lights of heaven, which god hath given to those his glorious creatures. i must expect some calumnies and obtrectations against this, from the malicious prejudiced men, and the lazie affecters of ignorance, of whom this age swarms: but the voice and sound of the snake and goose is all one. but our stomacks are not now so queazie and tender, after so long time feeding upon solid divinity, nor we so umbragious and startling, having been so long enlightened in god s path, that we should relapse into that childish age, in which aristotle's metaphysicks, in a council in france, was forbid to be read. but i incite the reader to a char

TYSON DONALD NEW MILLENNIUM MAGIC

ing of opposites. the search for balance. dynamic tension. the golden mean. xv. devil-inertia in matter. the shadow, the vacuum, the mask, the bag of wind, the bluff, the bully, the lie. xvi. tower-pride. the tower of babel. all castles in the air that are over- thrown with time. the vanity of human wishes. denial of natural law. xvii. star-light in darkness. heart's ease in heart's sorrow. hope. the voice of angels. what makes the stumbling sufferer look up. xviii. moon-waters of despair. tears. light that vanishes in a dream. will-0- the-wisps. false prophets. indifference at the gates of success. xix. sun-blood of life. that which vitalizes all things. positive thoughts and feelings. good actions. truth. strength. purpose. xx. judgement-emergence of the butterfly from the chrysalis. the

ersonal keys of magic will belong to the magus alone and will have great power, but they will be wasted if the magus tries to share them with the larger world. in legend the norse god of magic, odin (the teutonic god woden) is said to have undergone this kind of personal sacrifice to achieve his spiritual illumination. in a beautiful and powerful excerpt from the havamal, an unknown bard takes on the voice of the god in order to sing of his trial and achievement: i trow that i hung on the windy tree, swing there nights all nine, gashed with a blade, bloodied for odin, myself a sacrifice to myself- knotted to that tree, no man knows whither the roots of it run. none gave me bread none gave me drink, down to the depths i peered, to snatch up runes with a roaring scream, and fell in a dizzied

that echoes continuously in the skull of the average modern man or woman makes it utterly impossible for the light to express itself at a safe volume. it is always possible for the light to flood the mind of a human being to the exclusion of other sensory signals, but this can result in madness and only happens in circumstances of dire necessity. the islamic mystics of the middle ages wrote that the voice of god can clearly be heard at all times and in all places, and that it is only the willful stupidity of mankind that obscures it. when the light speaks to an individual on the personal level, it does so through the mediation of a perceived form that the individual's mind is able to deal with. when the message is purely emotional and spiritual, this is often only a pearly white luminesce

y corrections. as always, the the correct placement of the left:?urnan body. middle pillar of the tree are also the use of the name ihvh, or, more infrequently "elo- occurrence of "adonai adonai" pronounced letter by letter by kab- to the vocalization of the ten in his one year manual gives w:lich is a bastardized version of never existed in hebrew, and pronunciation is incorrect. 3. vibrate with the voice the name of god in kether "eheieh' so that the sound resonates within the sphere of light. 4. imagine a beam of white light extending down from the sphere over your head to create another sphere of light that fills your lower neck and is cen- tered upon your spinal column. this sphere within your neck is the quasi- sephirah, daath, located on the middle pillar of the tree between and jus

rity in magic signifies complete dedication to a single purpose. purity in life is devotion to the achievement of the personal destiny, which is the highest possi- ble fulfillment for any living thing, the best use of all its circumstances and talents in harmony with cosmic law. by consciously striving for purity of purpose the magus opens his or her mind to the guidance of the guardian. think of the voice of the guardian as a whisper and of all manner of evils as loud pounding noises. when even a small amount of noise is present in the psy- chic ear of the magus, the whisper cannot be heard, although it continues to speak all the while. evil can take many forms: thoughts, acts, words. such things as the worry and bother of daily business are not usually recognized as evil, yet they drown

voice of the guardian as a whisper and of all manner of evils as loud pounding noises. when even a small amount of noise is present in the psy- chic ear of the magus, the whisper cannot be heard, although it continues to speak all the while. evil can take many forms: thoughts, acts, words. such things as the worry and bother of daily business are not usually recognized as evil, yet they drown out the voice of the guardian. this is why medieval woodcuts show little devils pricking the common folk with pitchforks as they go about their futile activities-gossiping, lying, gambling, speculating-because the artists intuitively grasped that evil uses small acts to dis- tract the mind away from the light. why else show devils tugging on ears and tick- ling noses? such useless and time-wasting act

TYSON DONALD SOUL FLIGHT

al vision of christ in hell, or merely invented a charming fable. that is also true of all written accounts of descents into hell, ascents to heaven, and indeed descriptions of astral journeys of any kind, including those attributed to the biblical prophets such as enoch, who is supposed to have been conducted through both heaven and hell by the angels. the author of the book of enoch, writing in the voice of enoch, bore this witness of hell "and beyond that abyss i saw a place that had no firmament of the heaven above, and no firmly founded earth beneath it: there was no water upon it, and no birds, but it was a waste and horrible place."61 the hell of enoch appears to have been largely a zone of negation, where the good things of the world are not. much of what has been written concernin

he drew their portraits. he told thomas phillips, a fellow artist who was doing blake's portrait at the time, about a visit from the archangel gabriel, who came to his room and offered to sit for blake. suspecting that it might be a spirit merely pretending to be the archangel, blake demanded proof of his identity, and gave phillips the response of the spirit "you shall have good assurance" said the voice "can an evil spirit do this" i looked whence the voice came, and was then aware of a shining shape, with bright wings, who diffused much light. as i looked, the shape dilated more and more: he waved his hands; the roof of my study opened; he ascended into heaven; he stood in the 69. bentley, blake records, 221. sun, and beckoning to me, moved the universe. an angel of evil could not have

s "but, having obtained this power, it is, of course, legitimate to rise to any particular plane that maybe necessary for the purpose of exploration, as in the case of the visions recorded in liber 41 8, where the method may be described as mixed."151 148. crowley, magick in theory and practice, 204. 149. ibid, 155. 150. ibid, 154. 151. ibid, 155. chapter seven: the golden dawn 115 the vision and the voice the numbered book referred to by crowley is otherwise titled the vision and the voice, in which crowley's astral journeys to the thirty aethyrs of the enochian angels are described in exhaustive detail. the text of the visions themselves was initially published in 191 1 in crowley's periodical the equinox (volume 1, number 5 supplement, but was reprinted in 1929 with copious notes by bot

reciting the enochian call, a kind of general invocation of the aethyrs that is keyed into each aethyr by the insertion of the name of that aethyr, he attuned his consciousness to the particular world he wished to explore. regardie wrote that crowley did not trouble himself to first move his astral body-his "body of lightv-to any particular astral location as his starting 152. crowley, vision and the voice, 7-8. 153. crowley, confessions of aleister crowley, 616. 116 soul flight point to begin his ascent of the enochian aethyrs, but instead ascended directly from his physical body. this appears to have been a shortcut of the standard golden dawn technique. as crowley experienced the successive enochian worlds, he narrated what he was seeing and experiencing. one of crowley's disciples who

s into the astral plane represented by the card, in order to converse with the spiritual beings that lived there and to learn to command them. this was done by means of kabbalistic divine names that were vibrated in a special way on the breath, so that they resonated in the chest and in the bones of the head. dion fortune wrote: when one is deeply moved, and at the same time devotionally exalted, the voice drops several tones below its normal pitch and becomes resonant and vibrant; it is this tremor of emotion combined with the resonance of devotion which constitutes the vibration of a name, and this cannot be learnt or taught; it can only be spontane us' fortune is a bit misleading, in that it is perfectly possible to teach anyone to vibrate a word of power in a physical sense. what canno

die. as the tree died, so died the man-or so the shamans who worked this magic believed. the twenty-four runes on the roots of yggdrasil embody the living essence of the world ash. they express in their shapes the essential vitality of existence itself, and hence they possess the power to both give and take life. it is significant that no source is specified for the runes. the poet, speaking with the voice of woden, does not state who carved them. they are coeval with yggdrasil itself, eternally existing at the foundation of all things. indeed, it might be argued that the runes are the source of the world's vitality. they are the magical marrow upon which the tree feeds. for the ancient germanic peoples, the underlying forces that sustain existence were twenty-four in number, and expressed

TYSON DONALD THE MAGICAL WORKBOOK

eads outward to fill the entire circle with light. visualize light flooding into the circle from above. the sound of the swirling vortex becomes louder. when you return to the eastern quarter, continue walking in a third clockwise circle around the altar. speak the following words so that they resound in the astral temple "a flashing light, abounding, revolving, whirling forth, crying aloud. hear the voice of fire" visualize the whirling vortex above the altar intensift. and brighten, drawing down a flood of light that fills the entire circle. this light shining from the beam above the candle is so concentrated, it makes the astral temple glow, and can even be seen on the air of the physical temple. hear the rushing of the light as it descends. it sounds similar to roaring fire caught in a

er your left arm and assume the standing posture. allow your expanded aura to contract to its normal shape close to your skin. take a step backward to the invoking the light 203 eastern edge of the circle and turn to the north. walk around the altar in a counterclockwise direction while speaking the following in a strong voice that vibrates within your body and resounds in the astral temple "hear the voice of fire! a flashing light abounding, revolving, whirling forth, crying aloud" as you walk, visualize a counterclockwise vortex of silver-gray begin at the top of the candle flame and extend upward into a funnel, expanding as it rises. this vortex completely surrounds the beam of white light that connects the candle flame with the white star in the heavens. it is wider at its top, narrowe

erts to its usual golden-white color. lower your arms to your sides, pull back your extended right foot, and resume the standing posture. after a few seconds of silent contemplation, walk clockwise in a third circle around the altar. speak the following words so that they resound in the astral temple. 226 moving exercises "a flashing light, abounding, revolving, whirling forth, crying aloud. hear the voice of fire" visualize the whirling vortex above the altar intensifjr and brighten, drawing down a flood of light that fills the entire circle. this light shining from the beam above the candle is so concentrated, it makes the astral temple glow, and may even be seen on the air of the physical temple. hear the rushing of the light as it descends. it sounds similar to roaring fire caught in a

and purified" to signify the fulfillment of your ritual purpose, clap your hands together four times, allowing an interval of four seconds of silence between each clap. allow your hands to fall to your sides. turn to the north. walk around the altar in a counterclockwise direction while speaking the following in a strong voice that vibrates within your body and resounds in the astral temple "hear the voice of fire! a flashing light abounding, revolving, whirling forth, crying aloud" as you walk, visualize a counterclockwise vortex of silver-gray begin at the top of the candle flame and extend upward into a funnel, expanding as it rises. this vortex completely surrounds the beam of white light that connects the candle flame with the white star in the heavens. it is wider at its top, narrowe

visualize light flooding into the circle from above. the sound of the swirling vortex becomes louder. when you complete your second rotation and once again face the eastern quarter, continue spinning slowly in a third clockwise rotation on your body axis. speak the following words so that they resound in the astral temple "a flashing light, abounding, revolving, whirling forth, crying aloud. hear the voice of fire" visualize the whirling vortex around your body intensify and brighten, drawing down a flood of light that fills the entire circle. this light shining from the beam that links the star with your heart-center is now so concentrated, it makes the astral temple glow, and can even be seen on the air of the physical temple. hear the rushing of the light as it descends. it sounds simil

a clear voice the following evocation to paralda, the king of the air "paralda, king of the sylphs, whose dwelling place is in the east, who governs the spirits of air, who commands the winds of the world and the products of the intellect, i, evoke and summon you into this triangle of art, with the authority of shaddai el chai, the divine ruler of the east and the air, who dwells within me and is the voice of my mouth. i evoke and summon you by the archangel raphael, wise guardian of the east. i evoke and summon you by the angel chassan, the executor of the acts of air. i evoke and summon you by the ruler ariel, swift and graceful herald who conveys the commands of the angels of air from their lips to your ears. enter this triangle through the gateway of its spiral vortex. put on the fragr

TYSON DONALD THE POWER OF THE WORD

loyed bloodcurdling cries that were reported to freeze the blood of any man foolish enough to venture within hearing range. some of these wild chants have been preserved, but the manner of their vocalization has been lost. the universal features of language allow us to make some general observations on the magical vibration of names. consonants for the most part cannot be extended or elongated on the voice without the support of vowels. for example, if we try to stretch the sound of the letter b with the breath, we must add an e sound after it, which gives us b-e-e-e-e-e. even those consonants that are sustainable, such as f, l, m, n, r, s, v, and z, all involve a tightness in the throat, compression of the lips, or pressure of the tongue against the palate or teeth. they are sounds held u

the throat, compression of the lips, or pressure of the tongue against the palate or teeth. they are sounds held under constraint. only the vowels can be voiced with a fully opened throat. this allows them to be projected with considerable power, because the column of air within the open mouth and throat can be made to resonate like the hollow interior of a drum. when we loudly sustain a vowel on the voice, we can feel this vibration of air against our diaphragm and chest and feel it tickling inside our nose and at the back of our throat. the consequence of this inherent difference between vowels and consonants is that vowels have power and consonants, for the most part, do not. both are necessary to form words, but the vowels are the vitality of the words, and the consonants merely act as

nown in the east. in karate, a loud cry is used to startle an opponent just prior to the delivery of a blow. we have all experienced the freezing of the heart that occurs when a large dog with a deep voice creeps up behind us and suddenly barks, or there is an unexpected clap of thunder. the commanding voice is an extension of this powerful effect, but instead of merely seeking to startle, we use the voice to implant simple commands in others below the level of their conscious judgement. it is best to keep the instructions given by the commanding voice brief, if possible restricting them to a single word, or at most a few words. when the commanding voice is used for more complex commands, the mind of the person commanded must pause to analyze the instructions, and this allows time for judg

s. the act of killing itself was not nearly so significant, magically, as the sprinkling of blood. stones had other uses besides the building of altars. when the prophet jeremiah wished to punish the men and women of judah who had gone to live in egypt, he took "great stones" and buried them in the soft clay in the brickkiln in front of one of the pharaoh's houses, speaking to the men of judah in the voice of god "behold, i will send and take nebuchadrezzar the king of babylon, my servant, and will set his throne upon these stones that i have hid; and he shall spread his royal pavilion over them (jer. 43:lo. the stones in this way accomplished the destruction of egypt. we are not told how many stones jeremiah used for this magic, only that there were more than one, but four would seem the

st you as the balance of righteousness and truth. move, therefore, and show yourselves! open the mysteries of your creation. be friendly unto me: for i am the servant of the same your god, the true worshiper of the highest. analysis of the first key all of the keys should be understood as commands given to various classes of angels by the magician wearing the christ-form. the magician speaks with the voice of the heavenly messiah to the spirits and in this exalted persona invokes the supreme authority of god the father, saying "i am the servant of the same your god, the true worshiper of the highest" the aspect of christ in the first key is the unifjrlng aspect of christ the lord and king. this is demonstrated by the use of the sun and the moon in the imagery. the sun represents day and th

stronger are your feet than the barren stone, and mightier are your voices than the manifold winds: for you are become a building such as is not, but in the mind of the all-powerful. arise, saith the first! move, therefore, unto his servants! show yourselves in power, and make me a strong see-thing, for i am of him that liveth forever. analysis of the second key here, the heavenly christ through the voice of the magician addresses "the second of the first" this group of angels commands the "wings of the winds" through their "voices of wonder (in casaubon, this is worded "voices of windes) it is quite explicitly stated by christ "mightier are your voices than the manifold winds" this voice-breath imagery is compounded by the explanation that the second of the first has been "framed within

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

t, thy two eyes are the eye of the lord of the khut uraeus, who illumineth the two lands with his eye, and illumineth the face on the path of darkness. o thou cat, thy nose is the nose of thoth, the twice great, lord of khemenu (hermopolis, the chief of the two lands of ra, who putteth breath into the nostrils of every person. o thou cat, thine ears are the ears of nebertcher, who hearkeneth unto the voice of all persons when they appeal to him, and weigheth words (i.e, judgeth) in all the earth. o thou cat, thy mouth is the mouth of tem, the lord of life, the uniter) of creation, who hath caused the union) of creation; he shall deliver thee from every poison. o thou cat, thy neck (nehebt) is the neck of neheb-ka, president of the great house, vivifier of men and women by means of the mout

the goddesses say 'what is it? what is it [it] concerneth the abtu fish which is born. make to retreat from me thy footsteps, o sebau fiend. i am khnemu, the lord of her-urt. guard thyself again from the attack which is repeated, besides this which thou hast done in the presence of the great company of the gods. get thee back, retreat thou from me. i am the god. oh, oh, o [ra, hast thou not heard the voice which cried out loudly until the evening on the bank of netit, the voice of all the gods and goddesses which cried out loudly, the outcry concerning the wickedness which thou hast done, o wicked sebau fiend? verily the lord ra thundered and growled thereat, and he ordered thy slaughter to be carried out. get thee back, seba fiend! hail! hail" ii--the narrative of isis. i am isis [and] i

, and when he closeth his eye it becometh night [i am] the water-god het when he giveth commands, whose name is unknown to the gods. i illumine the two lands, night betaketh itself to flight, and i shine by day and by night.[fn#222] i am the bull of bakha[fn#223, and the lion of manu[fn#224. i am he who traverseth the heavens by day and by night without being repulsed. i have come 85 by reason of the voice (or, cry) of the son of isis. verily the blind serpent na hath bitten the bull. o thou poison which floweth through every member of him that is under the knife, come forth, i charge thee, upon the ground. behold, he that is under the knife shall not be bitten. thou art menu, the lord of coptos, the child of the white shat[fn#225] which is in anu (heliopolis, which was bitten [by a reptil

t [fn#225] perhaps an animal of the lynx class. 89. horus was bitten (i.e, stung) in sekhet-an, to the north of hetephemt, whilst his mother isis was in the celestial houses making a libation for her brother osiris. and horus sent forth his cry into the horizon, and it was heard by those who were in. thereupon the keepers of the doors who were in the [temple of] the holy acacia tree started up at the voice of horus. and one sent forth a cry of lamentation, and heaven gave the order that horus was to be healed. and [the gods] took counsel [together] concerning the life [of horus, saying "o goddess pai, o god asten, who dwellest in aat-khus.[fn#226] thy. enter in. lord of sleep. the child horus. oh, oh, bring thou the things which are thine to cut off the poison which is in every member of h

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

. para que recib is la espada. los gobernadores de los siete planetas son: gabriel [luna, raphael [mercurio, uriel [venus, michael [sol, samael [marte, zachariel [jupiter, orifiel [saturno. las siete notas de la lira de orfeo corresponden a los siete planetas. a cada color de prisma solar, le corresponde una nota planetaria. la alkimia se halla ntimamente relacionada con la m sica. 51 atalanta is the voice that flees; hippomenes is the voice that pursues and the apple is the voice that delays. i.a.o. is the supreme mantram of sexual magic. i.a.o. is the name of the serpent. blessed be the i.a.o. i.a.o. must be chanted during the practices of the laboratory (sexual alchemy; thus, this is how the serpent moves about and is joyful. chant i.a.o. seven times while in the laboratorium oratorium

WESTERN MANDALAS OF TRANSFORMATION SR AL

uched by the action of its outer vehicle of personality. it is truly untouchable. it can never be defiled (true and invisible rosicrucian order, p. 126. the full realization of this symbol, however, belongs to the age of aquarius, into which we are just entering. another important correspondence that belongs to this kamea is the magical word qol (qvl, which also has a value of 136. this is really the voice of intuition, or the higher self, or h. g. a. in case's interpretation, it is represented by the hierophant, which is, as we have noted, the sixteenth path. this path belongs to the grade of magus, or the exempt adept who has "so perfected the organization of his vehicles of consciousness that there is no obstruction between him and his communication with that one teacher (ibid, p. 286

tation, it is represented by the hierophant, which is, as we have noted, the sixteenth path. this path belongs to the grade of magus, or the exempt adept who has "so perfected the organization of his vehicles of consciousness that there is no obstruction between him and his communication with that one teacher (ibid, p. 286. qol forms a simple sigil line and can be joined to almost any name (e. g, the voice of yophiel, tzadqiel, jeheshuah, etc. it also has a correspondence to the root-word chach, which godwin notes means hook or ring (p. 226. hook or nail is the meaning of vav, the hierophant. d'olivet says chch "expresses force as anything pointed or hooked, hence. to penetrate, to go deeply into (p. 349) its value is sixteen. mysteriously, agrippa gives another word with the value of sixt

WHO ARE THE DRACONIANS

s sounds rather simplistic but traditions do say that this exact same strategy was used by the original 'serpent' to destroy man's connection with the almighty and, subsequently, his divinely-given authority over creation, including his dominion over the 'beasts- who are the draconians file//d /my documents/avidya/reptilian agenda/who are the draconians.htm (17 of 68 [8/25/2000 17:19:58] branton "the voice over the loudspeaker would call them by name and could at times sound sarcastic (as a manipulator might sound- branton. on one occasion, his friends shot at the booth with rifles and threw beer cans at it "when he was at mahoney lake in 1987, foster said, he again saw both the booth and the saucer. he asked the entities to quite bothering him because he was disturbed when he couldn't rec

related events in his life, and in the interview he told of a strange, although not apparently alien-oriented, episode that had haunted him since childhood. when he was ten years old, his grandmother came to visit in his home, and since the house was small, she shared his bed on the first night of her visit. during the night, the boy was awakened by a loud male voice. he couldn't understand what the voice was saying, but it sounded angry and was addressing the grandmother lying beside him. the next morning, he asked his grandmother, who are the draconians file//d /my documents/avidya/reptilian agenda/who are the draconians.htm (25 of 68 [8/25/2000 17:19:58 "what was that voice in the bedroom last night" his grandmother, with tears in her eyes, pulled him tightly to her and said "that was

WICCA EIGHT SABBATS OF WITCHCRAFT

text) but weren't our pagan ancestors offended by the use of the name of a christian saint for a pre-christian holiday? well, to begin with, their theological sensibilities may not have been as finely honed as our own. but secondly and more importantly, st. john himself was often seen as a rather pagan figure. he was, after all, called 'the oak king. his connection to the wilderness (from whence 'the voice cried out) was often emphasized by the rustic nature of his shrines. many statues show him as a horned figure (as is also the case with moses. christian iconographers mumble embarrassed explanations about 'horns of light, while modern pagans giggle and happily refer to such statues as 'pan the baptist. and to clench matters, many depictions of john actually show him with the lower torso

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

like a curtain: who layeth the beams of his chambers in the waters: who maketh the clouds his chariot: who walketh upon the wings of the wind: who maketh his angels spirits; his ministers a flaming fire: who laid the foundations of the earth, that it should not be removed for ever. thou coveredst it with the deep as with a garment: the waters stood above the mountains. at thy rebuke they fled; at the voice of thy thunder they hasted away. they go up by the mountains; they go down by the valleys unto the place which thou has founded for them. thou hast set a bound that they may not pass over; that they turn not again to cover the earth. he sendeth the springs into the valleys, which run among the hills. they give drink to every beast of the field: the wild asses quench their thirst. by them

their rowing; then they row to the conspicuous stone, from which arise a hundred strains. it sings a strain unto the host through long ages, it is not sad, its music swells with chorus of hundreds they look for neither decay nor death. many-shaped emne by the sea, whether it be near, whether it be far, in which are many thousands of variegated women, which the clear sea encircles. if he has heard the voice of the music, the chorus of the little birds from imchiunn, a small band of women will come from a height to the plain of sport in which he is. 255 there will come happiness with health to the land against which laughter peals, into imchiuin at every season will come everlasting joy. it is a day of lasting weather that showers silver on the lands, a pure-white cliff on the range of the s

t of him and embedding itself so deeply in the earth that only its top was visible. the ground shook itself like a wet dog coming out of a stream and flung the young man this way and that. gaunt, bruised, and shaken, he stumbled back to his village. to the medicine men he said: i have received no vision and gained no knowledge. he returned to the pit, and when dawn arrived once 264 more, he heard the voice again: stop disturbing us; go away! the same thing happened on the third morning. by this time he was faint with hunger, thirst, and anxiety. even the air seemed to oppress him, to fight him. he was panting. his stomach felt shriveled up, shrunk tight against his backbone. but he was determined to endure one more night, the fourth and last. surely the vision would come. but again he crie

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

heology, gives 7 stages of life with associated planets; thus, infancy, moon, luna; childhood, mercury, knowledge; youth, venus, love; numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott manhood, sol; full strength, mars; maturity of judgment, jupiter; and old age, saturn. 74. some philosophers have said that our souls have 7 foci in the material body, viz, the five senses, the voice and the generative power. the body has seven obvious parts, the head, chest, abdomen, two legs and two arms. there are seven internal organs, stomach, liver, heart, lungs, spleen and two kidneys. the ruling part, the head, has seven parts for external use, two eyes, two ears, two nostrils and a mouth. there are seven things seen, body, interval, magnitude, color, motion and permanency. t

ower. the body has seven obvious parts, the head, chest, abdomen, two legs and two arms. there are seven internal organs, stomach, liver, heart, lungs, spleen and two kidneys. the ruling part, the head, has seven parts for external use, two eyes, two ears, two nostrils and a mouth. there are seven things seen, body, interval, magnitude, color, motion and permanency. there are seven inflections of the voice, the acute, grave, circumflex, rough, smooth, the long and the short sounds. the hand makes seven motions; up and down, to the right and left, before and behind, and circular. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott there are seven evacuations; tears from the eyes, mucous of the nostrils, the saliva, the semen, two excretions and the perspiration. moder

WOLFSON ELLIOT ALEF MEM TAU KABBALISTIC MUSINGS ON TIME TRUTH AND DEATH

the ironic twist in augustine s thought. the scriptural truth that the medium of creation is the word of god finds its ultimate thinking time/ hermeneutic suppositions 5 justification in an intuition beyond the logos in its ocular and verbal representations. the only way to transcend the word, however, is through the word. to support his point exegetically, augustine cites the words attributed to the voice that spoke from the clouds to peter, james, and john while they were witnessing the transfiguration of jesus and his standing in the company of moses and elijah: this is my beloved son, with whom i am well pleased; listen to him (matt 17:5. augustine detects here a reference to the mystery of incarnation, which he expounds in temporal terms: therefore it is clear and evident that the utt

ence and governance that cannot be comprehended at all by the lower beings. 52 insofar as god and torah are identical, an axiomatic truth of kabbalah from its inception, it follows that torah in its textual embodiment the theosophic principle that undergirds the anthropological ideal of corporeality as embodied textuality53 is the veil that reveals the infinite by concealing the light it reveals, the voice that declaims the ineffable by muting the name it declaims. it is precisely from the juxtaposition of disclosure and concealment, expanding and withholding, that the texture of time in its ontological comportment can be discerned.54 cordovero s linkage of innovative explications of torah and the evolving nature of time underscores the intricate connection in kabbalistic lore between phen

he theosophic principle (well-entrenched by the time of this text s composition) that the various names of god are correlated with different limbs of the imaginal body, a term i have employed to describe the constellation of sefirot as they are visually configured in the kabbalist s imagination: ehyeh [keter [is set] atop being [al hawayah, and this breath-of-the-heart [hevel de-libba] governs213 the voice of yhwh [tif eret; it is the cause of all causes [illat al kol ha-illot, hidden and concealed, and it is not revealed, and it governs and rules [rakhiv u-shalit] over everything. ehyeh indicates that the cause of causes [illat ha-illot] was, is, and shall be [hayah howeh we-yihyeh, and it is the breath that rises to ein-sof by means of which the cause of all causes governs [hevel de-sali

and second, as a proper name assigned to that which can have no proper name, the (in)effable name, shem ha-meforash, the tetragrammaton (yhwh consists of the same letters as hwyh, though in this case, as in numerous others, ascribed to tif eret. this interpretation is confirmed by the continuation whence we learn that keter is the breath-of-the-heart, hevel de-libba, 92 chapter two which governs the voice of the tetragrammaton, qol yhwh, a symbolic reference to tif eret. ehyeh is, moreover, the supernal cause that executes providence over (literally, rides upon) all that exists, the supreme concealment that shows the way to the infinite, designated cause of causes (illat ha-illot) in an effort to distinguish the ontic foundation from keter, which is designated cause of all causes (illat k

on one may assume, though it is not stated explicitly, that the entry of nadab and abihu into the sanctuary was ill timed. at an earlier point in the narrative the reader is told that aaron s sons offered a strange fire (esh zarah) before the lord (lev 10:1; see also num 3:4, 26:61, but we still do not know how this relates to the question of what constitutes the wrong or right moment.239 through the voice of r. abba, a member of the fraternity clustered around rashbi, the zoharic homilist begins the discourse by eliciting the following moral from the biblical narrative: it is suitable to ask one s requests during propitious times, when divine beneficence is found in the world, and not at times when severe judgment reigns.240 to pray effectively one must be attuned to the different time zo

mem/ returning forward 149 of the verse, it is a mystery to me, it is a mystery to me (razi li razi li. according to the rabbinic homilist, these words herald that hezekiah would not be proclaimed messiah, for the redeemer, who is the righteous one (saddiq, remains hidden with god, an occlusion encoded in the closed mem of le-marbbeh. when the prophet inquires how long this concealment will last, the voice from heaven responds by citing the rest of the verse: the faithless have acted faithlessly; the faithless have caused faith to be veiled (bogdim bagadu u-veged bogdim bagadu. the almost incantational utterance informs us that the messiah is hidden until the time of blasphemy from the root bgd, to cover over, to hide one s intent, to act under false pretense, to severe the enclosure of fa

WORKING CEPHALOEDIUM VERSION 1

pis or shiva, the son in tetragrammaton, the redeemer by rep roduction, the mithraic bull of resurrection and initiation in the strength of the body. and lastly zain is the sword of the phallus, and gemini the double se xual nature, the murder-lust between the incestuous twins cain and abel, horus and set or harpocrates, osiris and typhon, etc. and gemini is the airy pulse th at gives a basis for the voice of the messenger, the menstruum of the holy ghos t, the swing of the motion of love, the house of the sun in may, when he impreg nates maia with mercurius whose mouth uttereth his father. and zain spelt fully is 67, the number of binah the all-mother. ayin is moreover the devil of lust, the goat of mendes, pan, baphomet; and spelt fully ayin is the erection and le aping and extension of

WORKING CEPHALOEDIUM VERSION 2

l apis or shiva, the son in tetragrammaton, the redeemer by reproduction, the mithraic bull of resurrection and initiation in the strength of the body. and lastly zain is the sword of the phallus, and gemini the double sexual nature, the murder-lust between the incestuous twins cain and abel, horus and set or harpocrates, osiris and typhon, etc. and gemini is the airy pulse that gives a basis for the voice of the messenger, the menstruum of the holy ghost, the swing of the motion of love, the house of the sun in may, when he impregnates maia with mercurius whose mouth uttereth his father. and zain spelt fully is 67, the number of binah the all-mother. ayin is moreover the devil of lust, the goat of mendes, pan, baphomet; and spelt fully ayin is the erection and leaping and extension of the

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

ode of mysteries. inspire and sanctify me that i may direct your vortex of strength to"(do signs of the 5=6 grade, or above) note: at this point the main part of the ceremony which the seal has helped direct is then performed. 28 29 2 the twelve gates on the aethyrs crowley was the first golden dawn member to visit each of the aethyrs; his adventures were later recorded in his book the vision and the voice. however, the 30 aethyrs were a subject the golden dawn covered only briefly in the order's enochian papers. according to taylor, the information on the 30 aethyrs included in "the concourse of the forces" was nothing but an introduction. more detailed information was reserved for the members of the higher grades. on the twelve tribes lecture the mathers lecture on the twelve tribes give

rom judah, nor a lawgiver from between his feet, until shiloh come; and unto him shall the gathering of the people be. binding his foal unto the vine, and his ass's colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: his eyes shall be red with wine, and his teeth white with milk' moses says 'and this is the blessing of judah: and he said, hear, lord, the voice of judah, and bring him unto his people: let his hands be sufficient for him and be thou a help to him from his enemies' the armorial bearings of judah are scarlet, a lion rampant. all this well agrees with the regal and leonine nature of the sign 'binding the ass's colt unto the choice vine' may allude to the ass of issachar (cancer) lying between judah (leo) and the vine of manasseh (g

le number of the tabula collecta. the passage in italics shows the direct links to the meaning of the tables. 1. at the ending of the night: at the limits of light: tho-oth stood before the unborn ones of time. then was formulated the universe. the birth of wisdom and intelligence. 2. then came the gods thereof: the aeons of the bornless beyond. the establishment of a hierarchy. 3. then there was the voice vibrated. the power of speech. 4. then there was the name declared. which distinguishes all things. 5. at the threshold of the entrance. between the universe and the infinite. hidden knowledge. 6. in the sign of the enterer stood thoth. as before him the aeons were proclaimed. spirits of the air, time itself: 7. in breath he did vibrate them: in symbols he did record them. the wisdom of

he information published today came from golden dawn work and that of crowley, both set down almost a century ago. very little has been published since. the golden dawn work is contained in the enochian square working, published in the flying rolls lectures of the order (see astral projection, magic and alchemy, published by weiser. the work of crowley is given in his book entitled the vision and the voice. the actual purpose of this type of work has, sadly, never been discussed in full before. before we actually get into this discussion, the definition of astral projection must be explored. today, there are two major divisions of thought on this important subject. the first considers that when one projects into an enochian square he or she is, in fact, projecting into their own psyche usi

the sun's path over the earth. for motion applied to direction is the task here. i asked to see the king and was shown a man dressed in yellow with a crown. he utilized precision and accuracy of motion, but only as it applied to his quadrant" the visions of the enochian aethyrs were done some years before i had the chance to see crowley's work on the same subject, which he entitled the vision and the voice in his equinox books. the following visions are a comparison with crowley's work, giving a condensed version only. 166 vision of the 30th aethyr 'tex. came and rose through the heights of the dark grey clouds and saw the star shine on the clouds, manipulating them. i entered the cloud and saw a huge eye that shed a tear, reminding me of the card judgement. then left" crowley's vision of

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

e qlippoth, and in this connection, it is well to observe what may really be evil on this earth plane, may be even as a god among the demons. the words "he descendeth into hell" have such a significance. this third point then represents the attainment of the divine. the second adept proceeds to say "he that hath an ear let him hear what the spirit says unto the assemblies (i.e, in malkuth, and if the voice of the divine is found in malkuth, it must find its echo in the realms beneath. then follows the exaltation into neschamah of the consciousness of the chief adept, whose voice seems as if he were symbolically standing with his head in atziluth, whence it reverberates through the worlds, sinking down below malkuth unto the dominion of the shells, and he says "for i know that my redeemer l

aled one, the opener of the day" like the great god in atziluth "i am osiris onnofris, the crucified one" who is perfected in the balance and risen above all considerations that cometh from maya, or illusion, and who only seeks the eternal life from above, and then, as if in a supreme moment "i am the lord of life, triumphant over death, and there is no part of me that is not of the gods (that is the voice of kether) this again is followed by a synthetical culmination, as if all the divine ones united in the utterance "i am the preparer of the pathway, the rescuer unto the light! out of the darkness let the light arise" then the aspirant is prompted to say "before, i was blind, but now i see" representing again the blindness to the neschamah consciousness and the passage into this. whereup

power of silence; invisible, inapprehensible? 17 "the mystery, which is beyond the world whereby all things exist, because of it all mysteries exist and all their regions" 18 "cease not to seek, day and night, until thou hast found the purifying mysteries" 19 "before the eyes can see they must be incapable of tears? 20 "before the ears can hear, they must have lost their sensitiveness? 21 "before the voice can speak in the presence of the masters, it must have lost its power to wound" 22 "before the feet can stand in the presence of the masters, they must be bathed in the heart's blood" 23 "one is the nature below which is subject to death, and one is the race without a king which is born above" 24 "and he cried 'a lion; behold i stand continually upon the watchtower in the daytime and i a

ives the battery of the portal in the following form-11131. the sentinel opens the door. the hegemon enters, leading the philosophus, who wears the 'amen of admission, but is not hoodwinked, because the four parts of his personality have been consecrated and he is meet to behold the light. hegemon the mysteries are a singing voice; let us enter the place of song; let us hearken to the daughter of the voice. celebrant he shall enter in peace. the secret doctrine is the tree of life for those who cultivate it. he shall enter the kingdom of god. the law is the tree of life. he shall come forth with joy and be welcomed with gladness. the law is the waters of life. the hegemon leads the philosophus to the western side of the tablets. celebrant frater adveniat regnum (tvl alius, i salute you by

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

emental colours. once you know your directions, you can mark out your circle, beginning in the north (although some practitioners begin in the east, and working deosil. draw your circle in one sweeping movement. you may wish to chant as you go. if you are working in a group, or if this is a circle for a more formal ritual, you may wish to add god/goddess-power forms as an interspersed chant, with the voices of the group ebbing and rising in waves. you may wish to welcome the archangels, or guardians of the four watchtowers at the four compass points as you cast your circle (the archangels represent the celestial beings that feature in the cosmologies of the three main religions of the western world -christianity, judaism and islam. for more information, see pages 200 and 236. alternatively

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

r sign has not left its station behind me, and has grown larger, casting a shadow over these pages as i write. i have summoned my watcher, but it is troubled by some things and does not respond to me well, as though afflicted with some disease, and dazed. my books have lost light, and settle upon their shelves like animals fallen asleep, or dead. i am sickened by what voices i hear now, as though the voices of my family, left behind me so many years ago, that is impossible to conceive that they are about. did i not understand of their untimely, unnatural death? can the demons who wait without take on so viciously the human voices of my parents? my brother? my sister? avaunt thee! that this book were an amulet, a seal of protection! that my ink were the ink of gods and not of men! but i mus

ALEISTER CROWLEY BOOK OF LIES

et any book for free on: www.abika.com 174 [177] 84 kappa-epsilon-phi-alpha-lambda-eta pi-delta the avalanche only through devotion to frater perdurabo may this book be understood. how much more then should he devote himself to aiwass for the understanding of the holy books of theta-epsilon-lambda-eta-mu-alpha? yet must he labour underground eternally. the sun is not for him, nor the flowers, nor the voices of the birds; for he is past beyond all these. yea, verily, oft-times he is weary; it is well that the weight of the karma of the infinite is with him. therefore is he glad indeed; for he hath finished the work; and the reward concerneth him no whit. book of lies get any book for free on: www.abika.com 175 [178] commentary( pi-delta) this continues the subject of chapter 83. the title r

ALEISTER CROWLEY LIBER 777

the word of a neophyte of a\a, representing the whole course of the breath. spelt \wawm in hebrew, it adds to 93 (it may also contain a concealed yod, not pronounced or counted in the enumeration, which would explain the fourth dot in m. m and the extra coloured band used to glyph the word in pyramidos. lines 1-9: in the heart of the master, section aves( birds, nine magical formula are given as the voices of various symbolic birds, apparently referred to the sephiroth 1-9, thus: 1 (the swan: aumgn (one version has aum) 2 (the phoenix: al 3 (the raven: amen 4 (the eagle: su 5 (the hawk: agla 6 (the pelican: iao 7 (the dove: hriliu 8 (the ibis: abrahadabra 9 (the vulture: mu line 24: possibly on (ayin nun) should also be referred here. notes 54 col. xlvi. crowley s later attributions of th

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ed. he is then to withdraw himself entirely from all the stimulations "perinde ac cadaver" in spite of his own efforts to attach himself to them. 412 5. by this method it is said that the demons of the ruach, that is, thoughts and memories, are inhibited, and we deny it not. but if so be that they arise, let him build a wall between himself and them according to the method. 6. thus having stilled the voices of the six, may he obtain in sense the subtlety of the seventh. 7. gr:alpha-upsilon-mu-gamma-nu (we add the following, contributed by a friend at that time without the a. a. and its dependent orders. he worked out the method himself, and we think it may prove useful to many. o.m (1) the beginner must first practise breathing regularly through the nose, at the same time trying hard to be

ALEISTER CROWLEY THE SWORD OF SONG

ocation of cimieries. and this is a purely materialistic rational statement; it is independent of any objective hierarchy at all. philosophy has nothing to say; and science can only suspend judgement, pending a proper and methodical investigation of the facts alleged. unfortunately, we cannot stop there. solomon promises us that we can (1) obtain information (2) destroy our enemies (3) understand the voices of nature (4) obtain treasure (5) heal diseases, etc. i have taken these five powers at random; considerations of space forbid me to explain all (1) brings up facts from sub-consciousness (2) here we come to an interestin fact. it is curious to note the contrast between the noble means and the apparently vile ends of magical rituals. the latter are disguises for sublime truths. to destr

ere we come to an interestin fact. it is curious to note the contrast between the noble means and the apparently vile ends of magical rituals. the latter are disguises for sublime truths. to destroy our enemies is to realise the illusion of duality, to excite compassion (ah! mr. waite* the world of magic is a mirror, wherein who sees muck is muck (3) a careful naturalist will understand much from the voices of the animals he has studied long. even a child knows the difference between a cat s miauling and purring. the faculty may be greatly developed (4) business capacity may be stimulated (5) abnormal states of the body may be* a poet of great ability. he edited a book called of black magic and of pacts in which he vilifies the same. the sword of song 66 corrected, and the involved tissues

ALEISTER CROWLEY EQUINOX EQ I 1 2

iation. those who understand a little about the path of the wise may receive some hint of the method of operation of the l.v.x. and i think that a description will help me to collect myself for the proper adaptation of this ritual to the purpose of self- initiation. oh, how soft is the air, and how serene the sky, to one who has passed through the black rule of apophis! how infinitely musical are the voices of nature, those that are heard and those that are not heard! what understanding of the universe, what love is the prize of him that hath performed all things and endured all things! the first operation of ritual dclxxi is the preparation of the place. there are two forces; that of death and that of natural life. death begins the operation by a knock, to which life answers. then death

ALEISTER CROWLEY EQUINOX EQ I 2 2

e had gained. blood seemed to ooze from his eyelids and trickle down, drop by drop, upon the white snow, writing on its pure surface the name of christ. great bats flitted by 233 him, and vultures whose bald heads were clotted with rotten blood "ah! the world, the world. the failure of the world" and then an amber light surged round him, the fearful tapestry of torturing thought was rent asunder, the voices of many angels sang to him "master! master" he cried "i have found thee. o silver christ" then all was nothingness. nothing. nothing. nothing; and madly his horse carried him into the night. thus he set out on his mystic quest towards that goal which he had seen, and which seemed so near; and yet, as we shall learn, proved to be so far away. in the first volume of the diaries, we find h

ALEISTER CROWLEY EQUINOX EQ I 2

son (3) as the vice-gerent of his father. these balanced figures together make 16, whereof the key is 7; the total number of letters in the third symbol. then we have left at either end 4 and 6= 10<"vide" sepher yetzirah for this division of the holy sephiroth into a hexad and a tetrad> the perfection of the 177 sephiroth, as if to declare that this verse from, beginning to end thereof reflected the voices from kether even unto malkuth: and 6- 4= 2 again, the central will, hb:bet, thoth, in the heart of the universe (as in the centre of the verse. note, then, this perfect equilibrium of the verse, and remember that mystery- that equilibrium is strength. let us now look at the letters themselves. counting them, we find that the two central ones are mem-aleph, the supernal mother; even as t

ALICE A BAILEY05 THE LIGHT OF THE SOUL

in, then the word or sound is known and the second aspect of divinity is contacted. 1. the akasha..the word..the sound..the second aspect in manifestation. 2. the astral light..the voices of desire..the reflection of the second aspect. there are many sounds to be heard on all the planes but on the physical is the greatest diversity. the aspirant has to develop the power to distinguish between: 1. the voices of earth..physical, 2. the voices of desire..astral, 3. the speech or formulated thoughts of the mind..mental, 4. the still small voice of the christ within..buddhic, 5. the sounds of the gods..the creative words..atmic, 6. the word or sound..the aum..monadic, 7. the breath..logoic, and in these distinctions are symbolically conveyed the problem of correct hearing on the various planes

ALICE A BAILEY09 A TREATISE ON THE SEVEN RAYS VOLUME I ESOTERIC PSYCHOLOGY I

ave to say. it might first be stated that the main problem of today is brought about by the fact that two rays of great potency are functioning simultaneously. as yet their effects are so equally balanced that a situation is brought about which is described in the ancient archives in the following terms "a time of rending, when the mountains, which have sheltered, fall from their high places, and the voices of men are lost in the crash and thunder of the fall. such periods come only at rare and long- 222- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust intervals, and each time they come a peculiarly significant period of divine activity is ushered in; old things pass entirely away, yet the ancient landmarks are restored. the seventh ray of ceremonia

ALICE A BAILEY11 A TREATISE ON THE SEVEN RAYS VOLUME II ESOTERIC PSYCHOLOGY II

in the light of day. weave, as you see the plan" the direction of ray iv"'i take and mix and blend. i bring together that which i desire. i harmonise the whole' thus spoke the mixer, as he stood within his darkened chamber 'i realise the unseen beauty of the world. colour i know and sound i know. i hear the music of the spheres, and note on note and chord on chord, they speak their thought to me. the voices which i hear intrigue and draw me, and with the sources of these sounds i seek to work. i seek to paint and blend the pigments needed. i must create the music which will draw to me those who like the pictures which i make, the colours which i blend, the music which i can evoke. me, they will therefore like, and me, they will adore- 104- a treatise on the seven rays- volume ii: esoteric

ver, always been present (though latent) in his own nature and are the result of the age-old trend or tendency towards divinity which is inherent in every member of the human family. it is the prodigal son speaking to himself and saying "i will arise and go" a point which christ makes beautifully and abundantly clear in the parable. 4. the "guidance" registered can also be simply a sensitivity to the voices and injunctions and well-meaning intentions of good people on the path of return to incarnation. the spiritual dilemma of the race today is causing the rapid return of many advanced souls to life on the physical plane. as they hover on the borderland of outer living, awaiting their time to be re-born, they are oft contacted subjectively and unconsciously by human beings in incarnation

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

who can be permitted to use force against forms and materialism because of the preponderance of pure motive to be found present in their consciousness. the right use of obstructing and of death-dealing energy can be trusted to those who are consciously endeavouring to help humanity and to liberate it, as a whole and not as a part. this must naturally include themselves and is safe, provided that the voices of those who see the vision of the future are given free expression and permitted a hearing. there is, therefore, in this method the probability of a quicker ending of the present conflict and world crisis and the consequent release of the new order. the third way has in it much of danger to the unfolding consciousness of humanity and that is the way of divine intervention. with this i

more distant time will blended be, but far off yet the date. their blending bathes the bud in light and causes future opening. let the light shine. stage iv. into the dark the life proceeds. a different voice seems to sound forth "enter the cave and find your own; walk in the dark and on your head carry a lighted lamp" the cave is dark and lonely; cold is it and a place of many sounds and voices. the voices of the many sons of god, left playing on the playground of the lord, make their appeal for light. the cave is long and narrow. the air is full of fog. the sound of running water meets the rushing sound of wind, and frequent roll of thunder. far off, dim and most vaguely seen, appears an oval opening, its colour blue. stretched athwart this space of blue, a rosy cross is seen, and at the

ALICE A BAILEY13 PROBLEMS OF HUMANITY

ound of the world is found. public opinion will have to be re-educated. the nations are reverting to the deep-seated modes of behaviour and thought which have characterized them for generations. we need, in the general interest, to face up to our past, to recognize the new trends, to renounce the old ways of thinking and acting if humanity is not to descend to greater depths than in the last war. the voices of the old order and the demand of the reactionary elements can be heard in every country, plus the demands of certain radical groups. because they have been so long established, the voices of the conservatives carry weight and because humanity is tired, almost any action will be taken to ensure a rapid return to the normalcy, demanded by the conservatives, unless those who have the new

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

re a quiet spirit and well regulated thoughts will aid much, and the cultivation of that dispassion which desires nothing for the separated self, and nothing violently. the need of sensitive receivers is great. train yourselves. forget yourselves and your own petty little affairs so petty and unimportant when viewed in relation to the momentous issues of the present time. keep an attentive ear to the voices which issue forth from the world of spiritual being, and love each other with loyalty and steadfastness. v. the growth of telepathic rapport i would like to point out that the use of words telepathically must be mastered as a preliminary step to the use of sentences and of thoughts. choose a word and meditate upon it, knowing wherefore you have chosen it. study it in the four ways indic

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

e and the daily life. 4. solitude and the soul- 536- discipleship in the new age- volume ii copyright 1998 lucis trust 5. solitude as a quality of the interior life of an ashram. 6. the solitude of spiritual perception. 7. the solitude necessitated by the service of the plan. 8. solitude as the background of a radiant life. 9. solitude and contact with the master. 10. the rewards of solitude. 11. the voices heard in the silence of solitude. 12. the silence of the spheres. in this solitude there is no morbidness, there is no harsh withdrawing, and there is no aspect of separateness. there is only the "place where the disciple stands, detached and unafraid, and in that place of utter quiet the master comes and solitude is not" the mysteries great is the mystery of godliness! the word went fo

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

people live; love, esoterically and in reality, is perceptive understanding, the ability to recognise that which has produced an existing situation, and a consequent freedom from criticism; it involves that beneficent silence which carries healing in its wings and which is only expressive when the inhibition aspect of silence is absent and the man no longer has to still his lower nature and quiet the voices of his own ideas in order to understand and achieve identification with that which must be loved. can you follow the beauty of this concept and comprehend the nature of this silent depth of true understanding? wisdom is the sublimation of the intellect, but this involves the sublimation of the higher as well as of the lower aspects of the mind. it is a blend of intuition, spiritual perc

ALICE A BAILEY24 A TREATISE ON THE SEVEN RAYS VOLUME V THE RAYS AND THE INITIATIONS

u have in reality a great formula for group activity and also a potent method (once the group can unitedly work together) for the cleansing and the re-organisation of the forces active in the world today. these forces are now raging and running wild; their effect is almost tangible (being in etheric substance) and factually and visibly present under the control of the black lodge. this lodge uses the voices of lying propaganda, the word of death (which i shall not give to you for the o.m, the word of life, suffices, and the sound of the densest aspect in manifestation the sound of power in the mineral kingdom. this constitutes an unparalleled condition and creates a unique concentration of the forces of good and the forces of evil upon the etheric plane. the task of all groups which are wo

ALICE BAILEY THE LABOURS OF HERCULES

holy place "within myself i felt the urge and sought my teacher. told by the great presiding one, he sent me on the way, and with long search and many pains, i found the bull. helped by its [41] holy light, i rode it through the separating sea unto this holy place "depart in peace, my son, your task is done" the teacher saw him coming and went forth to meet him oil the way. across the waters came the voices of the sisters seven, singing around the bull, and nearer still the chanting of the one-eyed men within the temple of the lord, high in the holy place "you came with empty hands, oh, hercules" the teacher said "i have these empty hands, because i have fulfiled the task to which i was assigned. the sacred bull is rescued, securely with the three. what next "within the light shall you see

AN INTRO TO STUDY OF THE KABALAH

ated; from absolute god there is a series of emanations extending downward to reach jehovah, who is the divine one of binah, the supernal mother; other stages of emanation lead to the elohim, the group of holy spiritual attributes, associated with the sixth sephira, the sun of tiphareth. after another manner, jehovah is the group of the emanations from the deific source, called the ten sephiroth "the voices from heaven" these ten sephiroth, of which the first is a condensation of the supernal glory from the ain suph aour, the boundless light, appear as a rainbow of the divinity in a first world, or highest plane above human conception, that of atziluth; by successive reflections, diminishing in brightness, a plane is reached which is conceivable by man, as of the purity of his highest spir

BLAVATSKY H P ANTHROPOGENESIS

giants among primitive legends: for their works are there, under our eyes, and those rocking stones will oscillate on their basis to the end of the world to help them to see clearer and realise once for all, that one is not altogether a candidate for charenton for believing in wonders certified to by the whole of antiquity("fetichisme" p. 288. it is just what we can never repeat too often, though the voices of both occultists and roman catholics are raised in the desert. nevertheless, no one can fail to see that science is as inconsistent, to say the least, in its modern speculations, as was ancient and mediaeval theology in its interpretations of the so-called revelation. science would have men descend from the pithecoid ape- a transformation requiring millions of years- and yet fears to

BOOK OF ENOCH

nds and ten thousand times ten thousand! a multitude beyond number, or reckoning, who stood in front of the glory of the lord of spirits. 40.2] i looked, and on the four sides of the lord of spirits, i saw four figures, different from those who were standing; and i learnt their names, because the angel who went with me made known their names, and showed me all the secret things. 40.3] and i heard the voices of those four figures as they sang praises in front of the lord of glory. 40.4] the first voice blesses the lord of spirits forever and ever. 40.5] and the second voice i heard blessing the chosen one and the chosen who depend on the lord of spirits. 40.6] and the third voice i heard, petitioned, and prayed, on behalf of those who dwell on dry ground and supplicate in the name of the lo

BOOK OF PLEASURE

cy. this, although not his original purpose, he will and exceedingly amiable*(2) laughter in this case. by these means there is no desire beyond fulfilment, no accomplishment too wonderful, depending on the amount of free belief*(3*(3) it may be done by localizing desire to one sense, hence by this formula using the ear as the vehicle, one hears the most transcendental music ever conceived, being the voices and harmony of every conceivable animal and human existence and so with each sense. men of small pleasure and enterprise, oblivious of your purpose, fault-finding, avaricious, sinful, who cannot live without women or enjoy without pain, fearsome, inconstant, diseased, and withered, dependent, cruel, deceived, and liars, the worst of men! know, oh, the book of pleasure (self love) get an

BUDGE E

ring the white crown. 2. the image of khepera. 3. the image of shu. each of these is seated upon an instrument for weaving. the text reads "those who are in this picture are [seated] on their instruments for weaving [after the manner] of horus, the heir, the youthful one. this god crieth out to their souls after he hath entered into this city of the gods who are on their sand, and there are heard the voices of [those who are] shut in this circle which are like [the hum] of many bees of honey when their souls cry out to ra, the name of this circle is sesheta" 2. this circle, which is called tuat, is entered through a door with the name of tes-aha-tathenen, and in it are seated: p. 172 1. the image of tefnet. 2. the image of seb. 3. the image of nut. each of these is seated upon an instrumen

t. 2. the image of seb. 3. the image of nut. each of these is seated upon an instrument for weaving. the text reads: click to view the circle tuat "those who are in this picture are [seated] upon their instruments for weaving, which are set firmly on their sand, according to the mystery which horus made. this god crieth out to their souls in whatsoever regions they are, and there are p. 173 heard the voices of [those who are] shut in this circle which are like the sound of the swathed ones [when] their souls cry out to ra. the name of this circle is tuat" 3. this circle, which is called as-neteru, is entered through a door with the name of tes-akhem-baiu, and in it are seated- click to view the circle as-neteru. 1. the image of osiris. 2. the image of isis. 3. the image of horus, hawk-head

image of horus, hawk-headed. each of these is seated as before. the text reads: p. 174 [paragraph continues "those who are in this picture are [seated] upon their instruments for weaving, which are set firmly on their sand, according to the mystery which horns made. this god crieth out to their souls in whatsoever regions they are, and there is heard the click to view the circle aakebi. sound of the voices of [those who are] shut in this circle, which is like unto the sound of men who lament when their souls cry out to ra. the name of this circle is as-neteru" 4. this circle, which is called aakebi, is entered through a door with the name of tes-sheta-thehen-neteru, and in it are seated p. 175 1. the image of ka-amentet, bull-headed. 2. the image of ba-neteru, ram-headed. 3. the image of

bull-headed. 2. the image of ba-neteru, ram-headed. 3. the image of rem-neteru, ram-headed. each of these is seated as before. the text reads "those who are in this picture are [seated] upon their instruments for weaving, which are set firmly on their sand, according to the mystery which horns made. this god crieth out to their souls in whatsoever regions they are, and there is heard the sound of the voices of those who are shut in this circle, which is like unto the sounds of bulls and of other male animals when their souls cry out to ra. the name of this circle is aakebi" 5. this circle, which is called nebt-semu-nifu, is entered through a door having p. 176 the name of tens-sma-kekiu, and in it are seated: 1. the image of khatri, ichneumon-headed. 2. the image of affi, animal-headed. 3

ocephalus-headed. click to view the circle nebt-semu-nifu. each of these gods is seated as before. the text reads "those who are in this picture are p. 177 [paragraph continues [seated] upon their instruments for weaving, which are set firmly on their sand, according to the mystery which horus made. this god crieth out to their souls in whatsoever regions they are, and there is heard the sound of the voices of those who are shut ill this circle, which is like unto the sound of those who make supplication through terror when their souls cry out to ra. the name of this circle is "nebt-semu-nifu" click to view the door tes-khaibitu-tuatiu. 6. an open door, called tes-khaibitu-tuatiu, beyond which is a goddess. in the lower register are also five circles, and an open door, which may be thus de

pon their instruments for weaving [which are set firmly on their sand, according to the mystery which horus, the heir, the young [god] made. this great god crieth out to their souls after he hath entered into this city of the gods who are upon their sand, and when this god crieth out to them in the two aterti there is heard the sound of those who are p. 179 shut in this circle, which is like unto the voices of male cats when they cry out and their souls cry out to ra. the name of this circle is hetepet-neb-s" 2. this circle, which is called hetemet-khemiu, is entered through a door having the name tes-ra-kheftiu-f, in it are- 1. nut, bearded and man-headed. click to view the circle hetemet-khemiu. 2. ta, bearded and man-headed. 3. sebeq-hra, crocodile-headed. the text reads: p. 180 [paragr

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

a01.txt colours. once you know your directions, you can mark out your circle, beginning in the north (although some practitioners begin in the east, and working deosil. draw your circle in one sweeping movement. you may wish to chant as you go. if you are working in a group, or if this is a circle for a more formal ritual, you may wish to add god/goddess-power forms as an interspersed chant, with the voices of the group ebbing and rising in waves. you may wish to welcome the archangels, or guardians of the four watchtowers at the four compass points as you cast your circle (the archangels represent the celestial beings that feature in the cosmologies of the three main religions of the western world -christianity, judaism and islam. for more information, see pages 200 and 236. alternatively

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

ys been, and will always be, the subject of oppression and prejudice from the rest of society. a leaflet12 asking for financial support for the board of deputies of british jews has a picture of hostile neo-nazis on the front. inside the leaflet it says that the board is the jewish community's "protection" against racism and 126 .and the truth shall set you free "holocaust denial" at a time when "the voices of fascists are getting louder. it's all fear, fear, fear, control, control, control. many jewish people have also been programmed to see themselves as god's 'chosen people, above all the rest, and when you read some of the jewish literature and laws, they are incredibly racist, quite stunningly so. the talmud, the jewish book of law, contains among other little gems, the following "jus

went to rome in 1973 and reported that there were two pope pauls in the vatican! he reckoned that plastic surgery had been used to make an impostor resemble the pope. when you see different close-up pictures of the pope from this time, it is certainly feasible. there do appear to be distinct differences. tapes of the pope's speeches at christmas and easter were analysed by the fbi and found to be the voices of different people. during his investigations, the pope's niece admitted to the detective that there was indeed an impostor, and his family (who visited the real pope regularly at the vatican) was aware of this, she said. the investigation ended when the detective was arrested in rome and sentenced to four years in prison. he was later deported and then 'disappeared. there were some wh

DEITUS

and fervent prayer has brought him in the point of delusion. if the spirit appears but refuses to speak with him or to satisfy his demands, the magician must continue his fast and make even more fervent prayer to god. to any sane mind it is clear that the formula of the grimoires can only lead to the ruin of the operator. when the magician reaches the point of total insanity he will finally hear the voices of the spirits and enjoy the treasures he has longed for, but he alone will hear the voices and his gold pieces will be bottle-caps and his diamonds rocks from the ground, and the demons will laugh him to scorn for his greed as he dies alone and miserable, a wretch of a man. the rituals of the grimoires are a trap to ensnare the deluded. they set the magician upon a downward cycle of se

DEMONIC BIBLE

past and to come. he procureth feuds and reconcileth controversies between friends. he governeth 40 legions of spirits. his seal is this which is to be worn as aforesaid, etc (8) barbatos- the eighth spirit is barbatos. he is a great duke, and appeareth when the sun is in sagittary, with four noble kings and their companies of great troops. he giveth understanding of the singing of birds, and of the voices of other creatures, such as the barking of dogs. he breaketh the hidden treasures open that have been laid by the enchantments of magicians. he is of the order of virtues, of which some part he retaineth still; and he knoweth all things past, and to come, and conciliateth friends and those that be in power. he ruleth over 30 legions of spirits. his seal of obedience is this, the which w

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

d the house, not because of any hauntings, but because they realized that they had gotten in over their heads financially. they abandoned their furniture when they left because it was so worn it was not worth moving. the idea of the haunting seems to have come from defeo s attorney s attempt to have defeo s conviction overturned. when insanity proved unacceptable, he tried to blame the murders on the voices. when anson began his book on the story, he was not allowed into the house and he never interviewed the lutzes. he had only several tapes they had made from which to work. he seems to have borrowed heavily from his own screenplay of the exorcist to fill in the gaps and make an entertaining story. many of the strange events mentioned in the book simply never occurred: there was no levita

and, for a circle selected by james coates. coates reported in light (august 1, 1914) that bailey was not only a genuine but a unique medium. they obtained apports: ruby sand and an indian sparrow s nest containing two eggs. the eggs were in coates s possession for two weeks, and after being blown, the contents were found fresh. bailey was also induced to try a trumpet. the personal indication of the voices was most convincing. impressions of hands and feet were also obtained on plasticine. in psychic research (june 1931, harry price published extracts from a letter written to him by h. l. williams, a retired magistrate from the punjab. according to this, bailey was still active and produced such objects as a saracen helmet of scale armour, each scale (3,000 of them) a silver coin with ins

tales of the supernatural. woodbridge, england: boydell press, 1983. tales of terror and darkness. london; new york: spring books, 1977. distributed by transatlantic arts. the willows, and other queer tales. 1934. sullivan, jack, ed. the penguin encyclopedia of horror and the supernatural. new york: viking, 1986. blake, elizabeth (d. 1920) unusually powerful direct voice medium of bradrick, ohio. the voices were regularly heard in broad daylight. james h. hyslop published a favorable report on her mediumship in the proceedings of the american society for psychical research (vol. 7: 570.788. two expert conjurers, david p. abbott of the aspr and e. a. parsons, investigated blake in 1906 and became convinced of the identity of the spirit communicators. blake used a 2-foot long double trumpet;

t on her mediumship in the proceedings of the american society for psychical research (vol. 7: 570.788. two expert conjurers, david p. abbott of the aspr and e. a. parsons, investigated blake in 1906 and became convinced of the identity of the spirit communicators. blake used a 2-foot long double trumpet; putting the small end to her ear and the larger one at that of the sitter, it appeared as if the voices came from her ear. if she covered the small end with her palm, the result was the same. the voices grew from whispers to such loudness that occasionally they were heard at a distance of 100 feet. the endorsement by david p. abbott is of particular importance, since he created a wonderful trick in which voices appeared to come from a teapot when the spout was held to an ear; the teapot a

s were also witnessed. direct writing, unusual apports (for the production of which the presence of another medium, fabienne rossi, was involved, a wide range of lesser physical phenomena, materialization, and once his own teleportation from the locked seance room. the direct voice usually issued from a corner of the ceiling, but sometimes it came from inside one of the trumpets standing upright. the voices spoke latin, spanish, and german, as well five dialects unknown to the medium: piedmontese, romagnolo, neapolitan, venetian, and sicilian. the scientific side of the experiments or the question of propaganda did not interest centurione scotto at all. to suggest test conditions was an extremely delicate matter for his chief investigator, ernesto bozzano. in the absence of these, strong c

ple diode circuit. a third method consisted of coupling an ordinary broadcast receiver to the tape recorder, which was tuned to a frequency that appeared devoid of normal signals. paranormal voices distinct from either radio signals, extraneous sounds, or the white noise backgrounds were said to common ground encyclopedia of occultism& parapsychology. 5th ed. 314 have been recorded. in some cases the voices occurred at a different speed from the recording. they were sometimes noted to have broken through or interrupted radio sounds. because of the ambiguity of so many of the claimed paranormal voices and the susceptibility of a listener to hallucinate sounds from faint signals, there was initially a good deal of skepticism about the electronic voice phenomenon, but there was also much resp

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

sychic gazette, munnings entered a mild protest against his own sensational disclosures. psychical researcher harry price was instrumental in the exposure of munnings, who claimed to produce the independent voices of julius caesar, dan leno (famous nineteenth- century comedian, dr. crippen (a murderer, and king henry viii. price had invented a voice control recorder and ultimately proved that all the voices were those of munnings. sources: berger, arthur s, and joyce berger. the encyclopedia of parapsychology and psychical research. new york: paragon house, 1991. the cases of mr. moss and mr. munnings. journal of the society for psychical research 23 (1926. murphy, gardner (1895.1979) distinguished psychologist and pioneer figure in parapsychology. murphy was born on july 8, 1895, at chill

icants. these dodonian tones stated the proverb: oes dodonoekum.an unceasing babbler. the tree, the incredible wonder, as aeschylus calls it, was an oak, with evergreen leaves and edible acorns that the greeks and romans believed to be the first sustenance of mankind. the pelasgi regarded this tree as the tree of life. in this tree the god was supposed to reside and the rustling of its leaves and the voices of birds showed his presence. when the questioners entered, the oak rustled and the peliades said, thus speaks zeus. incense was burned beneath it. according to the legend, sacred doves continually inhabited the tree, like the marsoor oracle at tiora mattiene, where a sacred hawk predicted the future from the top of a wooden pillar. at the foot of the oak, a cold spring gushed and suppo

between jurgenson and raudive, and thereafter they conducted their research independently. ratte, rena j(osephine) encyclopedia of occultism& parapsychology. 5th ed. 1290 essentially the electronic voice phenomenon consists of paranormal voice communications (apparently from dead individuals) manifesting on recordings made on a standard tape recorder (sometimes enhanced by a simple diode circuit. the voices are also apparent on the white noise of certain radio bands. the communications are usually fragmentary and ambiguous, rather like those produced by a ouija board, and need considerable amplification. the voices are sometimes in a mixture of different languages, rather like scrambled radio bands, but in many cases they appear to be recognizably from persons known to the experimenters du

ture of different languages, rather like scrambled radio bands, but in many cases they appear to be recognizably from persons known to the experimenters during their lifetimes. they comment on the experimenters or convey cryptic messages in a kind of terse, disjointed telegram style. so far no communications appear to indicate high intelligence and seem relatively trivial. various explanations of the voices have been suggested. they may be sounds relayed back to earth from other planets by some unknown natural phenomenon or a potpourri of ordinary radio communications. some skeptics think the voices may be imaginary, since listening to amplified electronics static and hum may suggest voices that do not really exist. another theory is that the voices come from the subconscious of the experi

dge graduate, had been elected to the perrott-warrick studentship which grants aid to conduct psychic research. he studied a selection of raudive tapes in 1970. in his 1978 book, his findings were largely skeptical, and he believed that on occasion raudive may have mistaken fragments of foreign language broadcasts for paranormal voice communications. however, ellis was inclined to believe some of the voices might be paranormal, but their faintness and the background noise prevented positive identification. raudive died september 2, 1974, and his widow dr. zenta maurina-raudive published a tribute to his work. after his death, controversy arose on the question of archive storage and availability for study of the raudive collection, which the society for psychical research expressed willingn

d noise prevented positive identification. raudive died september 2, 1974, and his widow dr. zenta maurina-raudive published a tribute to his work. after his death, controversy arose on the question of archive storage and availability for study of the raudive collection, which the society for psychical research expressed willingness to house. sources: bander, peter. carry on talking: how dead are the voices? london: colin smythe, 1972. reprinted as voices from the tapes. new york: drake publishers, 1973. berger, arthur s, and joyce berger. the encyclopedia of parapsychology and psychical research. new york: paragon house, 1991. ellis, david j. the mediumship of the tape recorded. west essex, uk: the author, 1978. maurina-raudive, zenta, ed. konstantin raudive zum gedaechtnis. munchen: maxi

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

rly september 1965. the calls continued for a period of seven weeks, according to shuttlewood. the callers were three aenstrians: caellsan (the senior spacecraft commander, selorik (an interpreter, and traellison (the queen of aenstria. in each case they phoned from a public booth in a particular district in the city, though shuttlewood wrote that he never heard the sound of coins dropping before the voices began to speak. 10 aenstrians the messages we re standard contactee fare. e a rth is in trouble because of atomic we a p o n s and environmental pollution. human beings the product of special creation, not evo l u t i o n a ry p rocesses should return to simpler, more spiritual ways. the aenstrians lived long lives and s u f f e red few illnesses. traellison, for example, was 450 years

mony while fiddles and pipes played behind them. as the sounds grew ever louder, traum panicked and fled into a nearby woods. though he still saw nothing, he heard crackling sounds and great motion as if he were being pursued. as all this was happening, my head was swarming with thousands of voices, thousands of words making no fairies encountered 101 sense. he found his way back to open air, and the voices and the music ceased (traum, 1972. traum s experience is like many recounted in the tradition. fairies are reputed to drive trespassers off their home turf and, also, to love music. both folk fiddlers and at least one classical composer (thomas wood) claim to have heard fairy music; a nineteenth-century manx fiddler, william cain, was not alone in learning such a melody and incorporatin

dva n c e m e n t. t h e re f o re the rep o rts could hardly be the same (rosas, 1976. see also: contactees further reading rosas, lester, 1976. visits from venus. other world life review pt. i. 1, 8 (october: 4 5; pt. ii. 1, 9 (december: 3 4. lady of pluto kelvin rowe, an acquaintance of such early contactees as george adamski and truman bethurum, began hearing voices in his head in early 1953. the voices were mostly indistinct, and he was unsure of their meaning. on march 9, 1954, while driving to san bernardino, california, the word pluto sounded inside his brain three times in succession. later that month, after further brief messages from beings he identified as guardians from space, he requested a direct, in-person meeting. a voice replied that one would happen, but he might not rec

FAUST

t confuse you, make you stand aghast. but, after all, such counsel do you need; let s try it and pursue our path with speed. they go away. sirens [above on the rocks. what s that far off, half hiding, through ocean s billows gliding? as if, to breezes bending, white sails were hither wending. bright beam they over waters, transfigured ocean s daughters! let us climb down! they re singing! list to the voices ringing! nereids and tritons. what we escort and carry shall make you glad and merry. chelone s shield gigantic, gleams with stern figures antic; they re gods whom we are bringing. high songs must ye be singing. sirens. little in height, potent in might who shipwrecked men deliver, gods old and honoured ever. nereids and tritons. we re bringing the cabiri to the peaceful pageant cheery

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

ry of friar bacon and friar bungay, ed. a. w. ward, oxford, 1887, pp. 254-5. 8+ g.b. 211 giordano bruno in england: the hermetic reform made to the divinity through nature. thus through the light which shines in natural things one mounts up to the life which presides over them. and in truth i see how the wise men by these means had power to make familiar, affable and domestic gods, which, through the voices which came out of the statues, gave counsels, doctrines, divinations and superhuman teachings. whence with magical and divine rites they ascended to the height of the divinity by that same scale of nature by which the divinity descends to the smallest things by the communication of itself. but, what seems to me most deplorable, is that i see some senseless and foolish idolaters, who no

ay, to look after the sick. hospitals were amongst the "works" of the predecessors the suppression of which by their successors bruno deplored. an entirely new approach to the problem of bruno and shakespeare will have to be made. the problem goes very deep and must include the study, in relation to bruno, of shakespeare's profound preoccupation with significant language, language which "captures the voices of the gods" to use one of bruno's marvellous expressions as contrasted with pedantic or empty use of language. shakespeare's imagination is full of magic, which often seems to become a vehicle for imaginative solutions of the world's problems. was it not shakespeare who created prospero, the immortal portrait of the benevolent magus, establishing the ideal state' how much does shakespe

FRATER ELIJAH ANGELS OF CHAOS

, as a matter of fact, it is completely beyond any concept of sanity, even of the lower quliphoth. when encountering this gibbering soup, silence of both mind and thought is your weapon. the word of our silence sends the quaklephant scattered. you are reminded again that our addiction is mind. nothing is true; everything is permitted. appendix vii god-forms black magick is more like a 7, than 11- the voices (h-hebrew (e-english qblh (se- standard english) babalon- goddess of ecstasy. see journal exerts b1, b2, and appendix iii. a sigil of babalon is in liber chrnzn (h156;(e65;(se47) choronzon- daemon sultan of dispersion. dyonysis- lord of consumption, indulgence and gluttony. harakhan- owl of wisdom. the sigil of harakhan is in liber chrnzn. the number of harakhan is (h933 (e46 (se62) the

FULL MOON RITUALS

e times. as the incense smoke curls upward, carielle calls "ancient ones of the east, element of air, keepers of the ancient wisdoms, of intellect and beauty, first breath and last, we welcome you to our rite! be with us now" slowly, the wind picks up, barely noticeable at first. spiraling 'round, the wind causes carielle's red hair to brush and dance against her face, and she smiles as she hears the voices whispering upon the wind. the incense smoke spirals upward, making shapes in the air- first, the shadow of an owl, then the visage of a hawk, and finally as the smoke begins to calm, the voices of the wind speak clearly "we are here" carielle nods her head in greeting, lights the quarter candle and then turns and carries the incense back to the altar. as she moves back toward her place

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

th sun, it seems, is going to come to an end on 23 december, ad 2012.17 in the rational intellectual climate of the late twentieth century it is unfashionable to take doomsday prophecies seriously. the general consensus is that they are the products of superstitious minds and can safely be ignored. as i travelled around mexico, however, i was from time to time bothered by a nagging intuition that the voices of the ancient sages might deserve a hearing after all. i mean, suppose by some crazy offchance they weren t the superstitious savages we d always believed them to be. suppose they knew something we didn t? most pertinent of all, suppose that their projected date for the end of the fifth sun turned out to be correct? suppose, in other words, that some truly awful geological catastrophe

was known. we had the conquistadores and the catholic church to thank for leaving us so deeply in the dark about the true story of quetzalcoatl and his followers. the smashing and desecration of his ancient temple at cholula, the destruction of idols, altars and calendars, and the great bonfires made out of codices, paintings and hieroglyphic scrolls, had succeeded almost completely in silencing the voices of the past. but the legends did offer us one graphic and powerful piece of imagery: a memory of the gigantic men of deformed stature who were said to have been the original builders. 23 the riddle of the pyramids, p. 190. 24 ibid. graham hancock fingerprints of the gods 122 chapter 16 serpent sanctuary from cholula we drove east, past the prosperous cities of puebla, orizaba and cordob

orld ended in a universal flood. the present world is the fourth. its fate will depend on whether or not its inhabitants behave in accordance with the creator s plans.53 we are on the trail of a mystery here. and while we may never hope to fathom the plans of the creator we should be able to reach a judgement concerning the riddle of our converging myths of global destruction. through these myths the voices of the ancients speak to us directly. what are they trying to say? 53 world mythology, p. 26. details of the hopi world destruction myths are in frank waters, the book of the hopi, penguin, london, 1977. graham hancock fingerprints of the gods 197 chapter 25 the many masks of the apocalypse like the hopi indians of north america, the avestic aryans of pre-islamic iran believed that ther

o be erected, through the middle of which rose a thick pole, just over 31 feet long, which marked the monument s original true height of 481.3949 feet.18 beneath this a scrawl of graffiti had been carved into the limestone by generations of tourists.19 the complete ascent of the pyramid had taken us about half an hour and it was now just after 5 a.m, the time of morning worship. almost in unison, the voices of a thousand and one muezzins rang out from the balconies of the minarets of cairo, calling the faithful to prayer and reaffirming the greatness, the indivisibility, the mercy and the compassion of god. behind me, to the south-west, the top 22 courses of khafre s pyramid, still clad with their original facing stones, seemed to float like an iceberg on the ocean of moonlight. knowing th

ust by chance, that nothing happens by accident whether good or bad and that there is a reason for everything that takes place. graham hancock fingerprints of the gods 482 at the millstone grinding when human beings from around the globe, and from many different cultures, share a powerful and overwhelming intuition that a cataclysm is approaching, we are within our rights to ignore them. and when the voices of our distant ancestors, descending to us through myths and sacred architecture, speak to us of the physical obliteration of a great civilization in remote antiquity (and tell us that our own civilization is in jeopardy, we are entitled, if we wish, to stop our ears. so it was, the bible says, in the antediluvian world: for in those days, before the flood, people were eating, drinking

HP LOVECRAFT A DARK LORE

re. there was something hideous, blasphemous, and abnormal about it, and but for a cry from his recovering wife which cleared his mind by arousing his protective instincts it is not likely that theodore howland ward could have maintained for nearly a year more his old boast that he had never fainted. as it was, he seized his wife in his arms and bore her quickly downstairs before she could notice the voices which had so horribly disturbed him. even so, however, he was not quick enough to escape catching something himself which caused him to stagger dangerously with his burden. for mrs. ward's cry had evidently been heard by others than he, and there had come in response to it from behind the locked door the first distinguishable words which that masked and terrible colloquy had yielded. th

ed me was the distribution of the few faint sounds i heard. they ought naturally to have come wholly from the visibly inhabited houses, yet in reality were often strongest inside the most rigidly boarded-up facades. there were creakings, scurryings, and hoarse doubtful noises; and i thought uncomfortably about the hidden tunnels suggested by the grocery boy. suddenly i found myself wondering what the voices of those denizens would be like. i had heard no speech so far in this quarter, and was unaccountably anxious not to do so. pausing only long enough to look at two fine but ruinous old churches at main and church streets, i hastened out of that vile waterfront slum. my next logical goal was new church green, but somehow or other i could not bear to repass the church in whose basement i h

the abnormalities of this ancient, blight-shadowed town while i was still within its borders. the insane yarn i had heard from the aged drunkard did not promise very pleasant dreams, and i felt i must keep the image of his wild, watery eyes as far as possible from my imagination. also, i must not dwell on what that factory inspector had told the newburyport ticket-agent about the gilman house and the voices of its nocturnal tenants- not on that, nor on the face beneath the tiara in the black church doorway; the face for whose horror my conscious mind could not account. it would perhaps have been easier to keep my thoughts from disturbing topics had the room not been so gruesomely musty. as it was, the lethal mustiness blended hideously with the town's general fishy odour and persistently f

d. i saw the close moonlit space where they would surge by, and had curious thoughts about the irredeemable pollution of that space. they would perhaps be the worst of all innsmouth types- something one would not care to remember. the stench waxed overpowering, and the noises swelled to a bestial babel of croaking, baying and barking without the least suggestion of human speech. were these indeed the voices of my pursuers? did they have dogs after all? so far i had seen none of the lower animals in innsmouth. that flopping or pattering was monstrous- i could not look upon the degenerate creatures responsible for it. i would keep my eyes shut till the sound receded toward the west. the horde was very close now- air foul with their hoarse snarlings, and the ground almost shaking with their a

nimals shunned them through instinctive hatred, not because of being hunted. they could not eat the things and animals of earth, but brought their own food from the stars. it was bad to get near them, and sometimes young hunters who went into their hills never came back. it was not good, either, to listen to what they whispered at night in the forest with voices like a bee's that tried to be like the voices of men. they knew the speech of all kinds of men- pennacooks, hurons, men of the five nations- but did not seem to have or need any speech of their own. they talked with their heads, which changed colour in different ways to mean different things. all the legendry, of course, white and indian alike, died down during the nineteenth century, except for occasional atavistical flareups. the

e of dark mountain) than i dare tell you now. and i have overheard voices in the woods at certain points that i will not even begin to describe on paper. at one place i heard them so much that i took a phonograph therewith a dictaphone attachment and wax blank- and i shall try to arrange to have you hear the record i got. i have run it on the machine for some of the old people up here, and one of the voices had nearly scared them paralysed by reason of its likeness to a certain voice (that buzzing voice in the woods which davenport mentions) that their grandmothers have told about and mimicked for them. i know what most people think of a man who tells about "hearing voices- but before you draw conclusions just listen to this record and ask some of the older backwoods people what they think

HP LOVECRAFT THE CRAWLING CHAOS

om the stars. now all is over, and beyond the arinurian streams we shall dwell blissfully in teloe. as the child spoke, i beheld a soft radiance through the leaves of the palm tree, and rising, greeted a pair whom i knew to be the chief singers among those i had heard. a god and goddess they must have been, for such beauty is not mortal; and they took my hands, saying, come, child, you have heard the voices, and all is well. in teloe beyond the milky way and the arinurian streams are cities all of amber and chalcedony. and upon their domes of many facets glisten the images of strange and beautiful stars. under the ivory bridges of teloe flow rivers of liquid gold bearing pleasure-barges bound for blossomy cytharion of the seven suns. and in teloe and cytharion abide only youth, beauty, and

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

d me was the distribution of the few faint sounds i heard. they ought naturally to have come wholly from the visibly inhabited houses, yet in reality were often strongest inside the most rigidly boarded-up facades. there were creakings, scurryings, and hoarse doubtful noises; and i thought uncomfortably about the hidden tunnels sug-gested by the grocery boy. suddenly i found myself wondering what the voices of those denizens would be like. i had heard no speech so far in this quarter, and was unaccountably anxious not to do so. pausing only long enough to look at two fine but ruinous old churches at main and church streets, i hastened out of that vile waterfront slum. my next logical goal was new church green, but somehow or other i could not bear to repass the church in whose basement i h

he abnormalities of this ancient, blight -shadowed town while i was still within its borders. the insane yarn i had heard from the aged drunkard did not promise very pleasant dreams, and i felt i must keep the image of his wild, watery eyes as far as possible from my imagination. also, i must not dwell on what that factory inspector had told the newburyport ticket-agent about the gilman house and the voices of its nocturnal tenants- not on that, nor on the face beneath the tiara in the black church doorway; the face for whose horror my conscious mind could not account. it would perhaps have been easier to keep my thoughts from disturbing topics had the room not been so gruesomely musty. as it was, the lethal mustiness blended hideously with the town's general fishy odour and persistently f

d. i saw the close moonlit space where they would surge by, and had curious thoughts about the irredeemable pollution of that space. they would perhaps be the worst of all innsmouth types- something one would not care to remember. the stench waxed overpowering, and the noises swelled to a bestial babel of croaking, baying and barking without the least suggestion of human speech. were these indeed the voices of my pursuers? did they have dogs after all? so far i had seen none of the lower animals in lnnsmouth. that flopping or pattering was monstrous- i could not look upon the degenerate creatures responsible for it i would keep my eyes shut till the sound receded toward the west. the horde was very close now- air foul with their hoarse snarlings, and the ground almost shaking with their al

HP LOVECRAFT THE TOMB

ation to encircle and overhang the space like the walls and roof of a sylvan bower. this bower was my temple, the fastened door my shrine, and here i would lie outstretched on the mossy ground, thinking strange thoughts and dreaming strange dreams. the night of the first revelation was a sultry one. i must have fallen asleep from fatigue, for it was with a distinct sense of awakening that i heard the voices. of these tones and accents i hesitate to speak; of their quality i will not speak; but i may say that they presented certain uncanny differences in vocabulary, pronunciation, and mode of utterance. every shade of new england dialect, from the uncouth syllables of the puritan colonists to the precise rhetoric of fifty years ago, seemed represented in that shadowy colloquy, though it was

KETAB E SIYAH

obbed of the first was heavy with sorrow for the second. yet upon the dawning of the sun, bloodying the east in birth, abraham went out with his son from mamre to the hills of moriah, taking with him a knife and gathering as he went some sticks by which to kindle flames to consume his son. outrage! tyranny! atrocity! the very stones of the earth cried out and protested against michael's crime and the voices of the rocks and roots were heard in deep chadel and the shedim came to know of that which michael had devised. to thwart this awful intent i did not delay but flew swift-winged through passages that wound through the darkness of the earth and sought the upper lands of men. so came i to the lands of moriah. there did i perceive abraham, going with his son unto the mountains, thus to amu

LAITMAN M THE PATH OF KABBALAH

easier to understand, so that the need for interpreters decreases. however, we still need teachers. without a teacher it is impossible to understand anything, although the material itself is already much more accessible. if the creator turns to you, you feel it as that unique property called abraham. that inner voice that you feel addresses you is called the creator. the effort to understand it, the voices, and indeed yourself, that is what the torah aspires to, nothing more. 333 part seven: the inner meaning c h a p t e r 7.1 p r a y e r a talk at a banquet in memory of rabbi yehuda ashlag, baal hasulam marking the 40th anniversary of his departure it is written in the torah that prayer is the work of the heart. this refers to desires that come from the heart that one cannot control. we

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

ony, which i have described in the masters and the path, though the figures were no the same. they made a seven-pointed star, a swastika, a cross, and many other figures, but it was very difficult to see them on account of the dazzling radiations of coloured fire from the points of the figure. after many such changes they all joined in a sort of hymn- a most marvellous outburst of music, in which the voices pealed out like trumpet-calls, like the chiming of mighty bells. the multiprismatoidal temple was transparent like crystal, and yet somehow permeated with fire, so that in watching it one realized the meaning of the strange description in the revelation of a sea of glass mingled with fire. 946. as the angelic chorus swelled out the glow of this temple grew brighter and brighter, and lin

LIBER 777

word of a neophyte of a\a, representing the whole course of the breath. spelt \wawm in hebrew, it adds to 93 (it also contains a concealed yod, not pronounced or counted in the numeration, which explains the fourth dot in m. m and the greenish-yellow coloured band in the glyph for the word in pyramidos. lines 1-9: in the heart of the master, section aves( birds, nine magical formula are given as the voices of various symbolic birds, apparently referred to the sephiroth 1-9, thus: 1 (the swan: aumgn (one version has aum) 2 (the phoenix: al 3 (the raven: amen 4 (the eagle: su 5 (the hawk: agla 6 (the pelican: iao 7 (the dove: hriliu 8 (the ibis: abrahadabra 9 (the vulture: mu liber 777 54 line 24: possibly on (ayin nun) should also be referred here. col. xlvi. crowley s later attributions o

LIBER DCCCLX JOHN ST

one revision of the earlier form, a scripted initiation ritual with two officers and a candidate, adapted from the neophyte ceremony of the hermetic order of the golden dawn, survives in typescript as .liber dclxxi vel aort. but is unpublished. t.s] john st. john 31 oh, how soft is the air, and how serene the sky, to one who has passed through the black rule of apophis! how infinitely musical are the voices of nature, those that are heard and those that are not heard! what understanding of the universe, what love is the prize of him that hath performed all things and endured all things! the first operation of ritual 671 is the preparation of the place. there are two forces; that of death and that of natural life.1 death begins the operation by a knock, to which life answers. then death, ba

LIBER LXVII THE SWORD OF SONG

ocation of cimieries. and this is a purely materialistic rational statement; it is independent of any objective hierarchy at all. philosophy has nothing to say; and science can only suspend judgement, pending a proper and methodical investigation of the facts alleged. unfortunately, we cannot stop there. solomon promises us that we can (1) obtain information (2) destroy our enemies (3) understand the voices of nature (4) obtain treasure (5) heal diseases, etc. i have taken these five powers at random; considerations of space forbid me to explain all (1) brings up facts from sub-consciousness (2) here we come to an interestin fact. it is curious to note the contrast between the noble means and the apparently vile ends of magical rituals. the latter are disguises for sublime truths .to destr

re we come to an interestin fact. it is curious to note the contrast between the noble means and the apparently vile ends of magical rituals. the latter are disguises for sublime truths .to destroy our enemies. is to realise the illusion of duality, to excite compassion (ah! mr. waite* the world of magic is a mirror, wherein who sees muck is muck (3) a careful naturalist will understand much from the voices of the animals he has studied long. even a child knows the difference between a cat.s miauling and purring. the faculty may be greatly developed (4) business capacity may be stimulated (5) abnormal states of the body may be* a poet of great ability. he edited a book called .of black magic and of pacts. in which he vilifies the same. notes 63 corrected, and the involved tissues brought b

LIBER MMCMXI NOTE ON GENESIS

other: as though symbolic of the great dawning of life of the mothers.h and, vitalised by the son (3) as the vice-gerent of his father. these balanced figures together make 16, whereof the key is 7; the total number of letters in the third symbol. then we have left at either end 4 and 6= 10* the perfection of the sephiroth, as if to declare that this verse from, beginning to end thereof reflected the voices from kether even unto malkuth: and 6- 4= 2 again, the central will, b, thoth, in the heart of the universe (as* vide sepher yetzirah for this division of the holy sephiroth into a hexad and a tetrad. liber mmcmxi 12 in the centre of the verse. note, then, this perfect equilibrium of the verse, and remember that mystery.that equilibrium is strength. let us now look at the letters themsel

LUCIFERIAN SORCERY

ecret oath of opening the abyss, these are my words of manifestation! i create therefore! the dragon which coils in the darkness shall walk with my spirit, while i shall cultivate the light of dawn from which wisdom springs. the green of the earth is fed from the blood of wolves and the living, from which great secrets find their way to my ears. so it shall be! shaitan i am, shadow and light. let the voices fill with my joyous awakening! so it is done. the headless one ritual is the ritual used to contact and invoke ones holy guardian angel, or true will. this ritual is known to be very dangerous and produce phenomena or hauntings in some places where it is performed. the bornless one (or headless one) is a ritual of great potency used as a preliminary rite before many rituals, as it cause

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

so answered the queries of those who came from distant places to consult it. the "talking" trees stood together, forming a sacred grove. when the priests desired answers to important questions, after careful and solemn purifications they retired to the grove. they then accosted the trees, beseeching a reply from the god who dwelt therein. when they had stated their questions, the trees spoke with the voices of human beings, revealing to the priests the desired information. some assert that there was but one tree which spoke--an oak or a beech standing in the very heart of the ancient grove. because jupiter was believed to inhabit this tree he was sometimes called phegon us, or one who lives in a beech tree. most curious of the oracles of dodona were the "talking" vases, or kettles. these w

from their philosophic trend of thought, such a building--en rapport with cosmos--would also have become an oracle. certain early works on magical philosophy hint that the ark of the covenant was oracular in character because of specially prepared chambers in its interior. these by their shape and arrangement were so attuned to the vibrations of the invisible world that they caught and amplified the voices of the ages imprinted upon and eternally existent in the substance of the astral light. unskilled in these ancient subtleties of their profession, modern architects often create architectural absurdities which would cause their creators to blush with shame did they comprehend their actual symbolic import. thus, phallic emblems are strewn in profusion among the adornments of banks, offic

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

vocation of cimieries. and this is a purely materialistic rational statement; it is independent of any objective hierarchy at all. philosophy has nothing to say; and science can only suspend judgment, pending a proper and methodical investigation of the facts alleged. unfortunately, we cannot stop there. solomon promises us that we can (1) obtain information (2) destroy our enemies (3) understand the voices of nature (4) obtain treasure (5) heal diseases, etc. i have taken these five powers at random; considerations of space forbid me to explain all (1) brings up facts from sub-consciousness (2) here we come to an interesting fact. it is curious to note the contrast between the noble means and the apparently vile ends of magical rituals. the latter are disguises for sublime truths. to dest

re we come to an interesting fact. it is curious to note the contrast between the noble means and the apparently vile ends of magical rituals. the latter are disguises for sublime truths. to destroy our enemies is to realize the illusion of duality, to excite compassion (ah! mr. waite, the world of magic is a mirror, wherein who sees muck is muck (3) a careful naturalist will understand much from the voices of the animals he has studied long. even a child knows the difference of a cat s miauling and purring. the faculty may be greatly developed (4) business capacity may be stimulated (5) abnormal states of the body may be corrected, and the involved tissues brought back to tone, in obedience to currents started from the brain. so for all other phenomena. there is no effect which is truly a

past and to come. he procureth feuds and reconcileth controversies between friends. he governeth 40 legions of spirits. his seal is this which is to be worn as aforesaid, etc (8) barbatos- the eighth spirit is barbatos. he is a great duke, and appeareth when the sun is in sagittary, with four noble kings and their companies of great troops. he giveth understanding of the singing of birds, and of the voices of other creatures, such as the barking of dogs. he breaketh the hidden treasures open that have been laid by the enchantments of magicians. he is of the order of virtues, of which some part he retaineth still; and he knoweth all things past, and to come, and conciliateth friends and those that be in power. he ruleth over 30 legions of spirits. his seal of obedience is this, the which w

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

ote:no people ancient or modern has given woman so high a legal status as did the inhabitantsof the nile v alley.the egyptian women were entrusted with the civilization. the woman (princess, and not themale, was the legal heir to the throne, and the man she chose to marry would become theruling pharaoh (moustapha gadalla, historical deception..and the kingdom became dead and desert, for they lost the voices of the wells and the dam-sels that were therein (the elucidation)as civilizations became corrupted by the infusion of alien elements and influences, theconnection to and respect for nature and, for that matter woman, drastically waned.man's present disconnect from earth and from nature arises from his subconsciousidentification with his extraterrestrial masters and their millennia old i

and government interference. findings from thisremarkable and long awaited book have a direct bearing on catastrophist theory and also on the theo-ries of alien intervention and genetic hybridization. the author askswho do you have to be to have a voice about scientific research on which large sums of public moneyare spent? who decides who you have to be? in what forum, or by what mechanism, can the voices ofdissent ever be heard in science?it is not just outsiders who cannot be heard, it is dissenting members of the scientific professions them-selves.it is worrying to learn that in countries like great britain and the united states, thought to beamong the most civilized on earth, some professional scientists can feel so isolated and ignored thatthey have to take their case directly to th

MOODY RAYMOND A LIFE AFTER LIFE

rds. notice that there are a few points of similarity between this experience and some others which have been taken to be real by those to whom they happened. this woman describes a brilliant white light, meeting others who are there to take her to the other side, and lack of concern over being dead. there are also two aspects which suggest an out-of-body experience: her impression that she heard the voices of the dentist and nurse from a position above them, and her feeling of "floating" on the other hand, other details of this story are very atypical of near-death experiences which are reported as having actually happened. the brilliant light is not personified and no ineffable feelings of peace and happiness occurred. the description of the after-death world is very literalistic and, sh

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

e wound was mortal. by the combined efforts of ajax and odysseus the body of achilles was wrested from the enemy after a long and terrible fight, and conveyed to the greek camp. weeping bitterly over the untimely fate of her gallant son, thetis came to embrace him for the last time, and mingled her regrets and lamentations with those of the whole greek army. the funeral pyre was then lighted, and the voices of the muses were heard chanting his funeral dirge. when, according to the custom of the ancients, the body had been burned on the pyre, the bones of the hero were collected, inclosed in a golden urn, and deposited beside the remains of his beloved friend patroclus. in the funereal games celebrated in honour of the fallen hero, the property of her son was offered by thetis as the prize

RABBI MOSHE WISNEFSKY APPLES FROM THE ORCHARD THE ARIZAL ON THE PARASHAH

the word for gcommonplace. h both share the idea of grobbing of intrinsic sanctity. h for the purposes of the homily, the word for ghe shall act h [ya faseh] is read as the passive ghe shall become h [yei-aseh. if this is true of the vapor of man fs speech, all the more so is it true of the vapor that issues from the mouth of g-d. in this connection, it is written, gand all the people were seeing the voices h5.they saw that which is normally heard.6 they saw g-d fs speech, as it came and kissed them on their mouths and said, gaccept me upon yourself. h thus, they saw g-d fs speech in the apparition of an angel of sorts. so was it with regard to g-d fs speech when the world was created: every utterance entered the entity [it created] in order to serve as its inner life-force and to make it

RUBY TABLET OF SET

: aug. 10 time: 23.59 cdst footnotes 1. thanks to priest don webb for these words. working participants: ronald k. barrett iv, l. dale seago iv, linda thomas iii, linda reynolds iii, alexandra sarris iii ritual priestess thomas, having opened the gates, went to each person present and let them gaze upon their reflection in a mirror, thus initiating the working. during it, priestess reynolds said "the voices of my children must not be silent. speak then what is in your heart" and later "we have with our union formed a circle which shall complete itself and become a seed- a pebble upon the sands of the universe which we have mastered and shall master" post-ritual discussion magister barrett mentioned that he had perceived "clouded vision- smoky crystal- almost a topaz color, it seemed. he al

SALMANRUSHDIE THESATANICVERSES

s time. try and embrace this city, as it is, not some childhood memory that makes you both nostalgic and sick. draw it close. the actually existing place. make its faults your own. become its creature; belong" he nodded, absently; and she, thinking he was preparing to leave her once again, stormed out in a rage that left him utterly perplexed. should he telephone allie? had gibreel told her about the voices? should he try to see gibreel _something is about to happen, his inner voice warned. it's going to happen, and you don't know what it is, and you can't do a damn thing about it. oh yes: it's something bad. o o o it happened on the day of the demonstration, which, against all the odds, was a pretty fair success. a few minor skirmishes were reported from the mazagaon district, but the eve

SATANGEL

adam, slayer of abel in the first murder. in some accounts the first of the witch blood lineage, the offspring of the serpent or of the watchers. camio, camael (goetia, 53rd spirit. formerly of the angelic order of angels. appears as a thrush, a man carrying a sharp sword, seems to answer in burning ashes or coals. gives understanding of the speech of birds, bulls, dogs and other animals, and of the voices of the waters. foretells the future. in occult lore he also is identified as the angel governing the sphere of mars. the druids had a god of war called camael, and it is not impossible that this may be the source of his name. cassiel angel ruling saturn and saturday, also listed as a demon in the magus, francis barret. carnivean, carniveau. patron devil of lewd and obscene behaviour, wh

SEPHER HA BAHIR

nds to calf, strips the forests bare, and in his temple, all say glory. it is thus written (song of songs 2:7) i bind you with an oath, o daughters of jerusalem, with the hosts, or with the hinds of the field. this teaches us that the torah was given with seven voices. in each of them the master of the universe revealed himself to them, and they saw him. it is thus written, and all the people saw the voices. 46. one verse states (2 samuel 22:10, he bent the heavens and came down, with gloom under his feet. another verse says (exodus 19:20) and god came down on mount sinai, to the top of the mountain. still another verse, however (exodus 20:22) states from heaven i spoke to you. how is this reconciled? his great fire was on earth, and this was one voice. the other voices were in heaven. it

SEPHER YETZIRAH WESTCOTT

. the sense of the whole volume appears to need their translation as numbers, letters and sounds. pistorius gave "scriptis, numeratis, pronunciatis" postellus gave "numerans, numerus, numeratus" thus losing the contrasted meanings; and so did rittangelius, who gave "numero, numerante, numerato" 9. the ineffable sephiroth. the words are spirut blimh, sephiruth belimah. the simplest translation is "the voices from nothing" the ten sephiruth of the kabalah are the "ten primary emanations from the divine source" which are the primal forces leading to all manifestation upon every plane in succession. buxtorf gives for sephiruth--predicationes logicae. the word seems to me clearly allied to the latin spiritus--spirit, soul, wind; and is used by quintilian as a sound, or noise. the meaning of bel

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

to help him find his way by achieving the knowing. their directive is to bridge the veil of mists and carry the keys of spiritual freedom to mankind. their purpose is to aid and assist all men and women who freely ask to travel the left hand path to spiritual fulfillment. however, one who wishes to learn must ask, for one brother or sister shall never be the master of another. as the pages turn, the voices of many past adepts will speak their parts, revealing the right way to look at personal interaction with the forces that be and to form a suitable defense against the opposition who would limit and ensnare the unwary. they will also present the keys of wisdom and knowledge that will unlock the mysteries of the ages and open the doors to the future aeons. but, this is only half the story

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

re must thou, like the meaner children of men, descend to the dismal hades! harder fate for thee than thy mortal master. for thy soul sleeps with thee in the coffin. and the music that belongs to his, separate from the instrument, ascends on high, to be heard often by a daughter's pious ears when the heaven is serene and the earth sad. for there is a sense of hearing that the vulgar know not. and the voices of the dead breathe soft and frequent to those who can unite the memory with the faith. and now viola is alone in the world, alone in the home where loneliness had seemed from the cradle a thing that was not of nature. and at first the solitude and the stillness were insupportable. have you, ye mourners, to whom these sibyl leaves, weird with many a dark enigma, shall be borne, have you

oon-companions would appear but an act of gallantry, was an exploit that could not fail to be at once ludicrous and impotent. he mused a moment, and, slipping a piece of gold into the porter's hand, said that he was commissioned to seek the signor zanoni upon an errand of life and death, and easily won his way across the court, and into the interior building. he passed up the broad staircase, and the voices and merriment of the revellers smote his ear at a distance. at the entrance of the reception-rooms he found a page, whom he despatched with a message to zanoni. the page did the errand; and zanoni, on hearing the whispered name of glyndon, turned to his host "pardon me, my lord; an english friend of mine, the signor glyndon (not unknown by name to your excellency) waits without, the bus

SOLOMON

and threw himself down, and gave a groan, saying "woe is me! where am i come to? o traitor ornias, i cannot see" so i said to him "i am solomon. tell me then how thou dost manage to see" and he answered me "by means of my feelings" i then, solomon, having heard his voice come up to me, asked him how he managed to speak. and he answered me "i, o king solomon, am wholly voice, for i have inherited the voices of many men. for in the case of all men who are called dumb, i it is who smashed their heads, when they were children and had reached their eighth day. then when a child is crying in the night, i become a spirit, and glide by means of his voice. in the crossways [1] also i have many services to render, and my encounter is fraught with harm. for i grasp in all instant a man's head, and w

s, glorified the lord god, and again i questioned the demon, saying "tell me how ye can ascend into heaven, being demons, and amidst the stars and holy angels intermingle" and he answered "just as things are fulfilled in heaven, so also on earth (are fulfilled) the types [1] of all of them. for there are principalities, authorities, world-rulers [2, and we demons fly about in the air; and we hear the voices of the heavenly beings, and survey all the powers. and as having no ground (basis) on which to alight and rest, we lose strength and fall off like leaves from trees. and men seeing us imagine that the stars are falling from heaven. but it is not really so, o king; but we fall because of our weakness, and because we have nowhere anything to lay hold of; and so we fall down like lightning

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

eject its assumptions. nevertheless, it is clearly not enough just to reject them, given that many people are attracted to them indeed, drawn to them as by a magic power. nor is the situation altered simply because some individuals realize that science has actually left behind the shallow stage of seeing everything in terms of force and bits of matter left it behind long ago. more significant are the voices boldly declaring that it is 180 christianity as mystical fact from science that a new religious system of belief must be constructed. shallow and superficial as these notions appear to anyone with a grounding in the deeper spiritual concerns of humanity, they must be registered as the real center of contemporary interest and are in all probability destined to become still more prominent

THE BOOK OF PLEASURE

. this, although not his original purpose, he will and exceedingly amiable. 23: laughter in this case. by these means there is no desire beyond fulfilment, no accomplishment too wonderful, depending on the amount of free belief 24. 24: it may be done by localizing desire to one sense, hence by this formula using the ear as the vehicle, one hears the most transcendental music ever conceived, being the voices and harmony of every conceivable animal and human existence and so with each sense. men of small pleasure and enterprise, oblivious of your purpose, fault-finding, avaricious, sinful, who cannot live without women or enjoy without pain, fearsome, inconstant, diseased, and withered, dependent, cruel, deceived, and liars, the worst of men! know, oh, lord, oh beloved self, i have now told

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

the results in your journal. to think, is to create! meditation comes in three basic flavors passive, active, and chant. passive, is the form most people think about when they hear the word meditation. this is the art of sitting with your mind stilled. you begin by establishing your patterned breathing 4-2-4-2. next you relax your body (see active meditation below, and then slowly silence all of the voices within your head until you can hear a kind of silence. at this point you begin to observe your body, and mind. passive meditation is used when you seek inner knowledge, when you do scrying, and when you channel a deity. record the results in your work journal. active meditation the use of meditation with a pre-established script, or goal. the relaxation practice (see script at side, pat

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

nces can be explained in terms of neural transmitters, neural networks, and brain chemistry. perhaps the feeling of transcendence that mystics describe could be the result of decreased activity in the brain s parietal lobe, which helps regulate the sense of self and physical orientation. perhaps the human brain is wired for mystical experiences and the flash of wisdom that illuminated the buddha, the voices that mohammed and moses heard in the wilderness, and the dialogues that jesus had with the father were the result of brain chemistry and may someday be completely explained in scientific terms. perhaps the origin of these beliefs is to be found in psychology? humankind s fascination with the unknown quite likely began with the most basic of human emotions fear. early humans faced the co

hurry the medium, but keep in mind that the greatest guarantee of a successful seance is the medium s serene state of mind. often the spirit voices of the deceased speak through a metal trumpet that has been coated with luminous paint and which floats around the seance room. at trumpet seances almost invariably conducted in complete darkness the horn rises, apparently lifted by spirit hands, and the voices of the departed are heard speaking through the instrument. theoretically, these voices manifest independently from the medium. trumpet t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d mediums and mystics 87 a group of men and women levitating a table (archives of brad steiger) mediums are popular at spiritualist camps, and husband and wife teams

th her limbs grasped firmly by the researchers, margery was still able to ring bells, snuff out candles, and set in motion rocking chairs on the opposite side of the room. in order to better investigate the spirit voices that seemed to be under margery s control, the committee carefully measured an amount of colored water that would easily fill her mouth. with her mouth full of the colored water, the voices of walter and other entities were still able to speak freely and to answer all questions put to them. after the experiment s completion, the water was removed from the medium s mouth and remeasured. the color remained the same and the amount of water withdrawn varied not more than a teaspoonful. the water test had not adequately impressed all the investigators, however, so they devised

after the experiment s completion, the water was removed from the medium s mouth and remeasured. the color remained the same and the amount of water withdrawn varied not more than a teaspoonful. the water test had not adequately impressed all the investigators, however, so they devised a balloon which could be placed in the medium s mouth and inflated while the seance was in progress. once again, the voices were able to engage in free discourse, even though margery s larynx was completely blocked off. a number of the spirit voices expressed their scorn with the feeble attempts that the investigators were making in an attempt to mute them. although margery was always remarkably patient and good-humored regarding the tests that the committee devised, there were some overeager members among t

e not fearful of risking their reputations by examining his mediumistic talents, daniel dunglas home set out for england and france. the overseas press had been awaiting the medium s arrival, and so had the greatest hostesses of london society. home soon captivated england as thoroughly as he had the united states. those who attended his seances could expect to see spirit lights, to hear raps and the voices of disembodied spirits, and perhaps even to experience the thrill of being lifted into the air by unseen hands. the english novelist sir edward bulwer- lytton (1831 91, who was well versed in the occult, reported a series of seances held in his home in which the medium had set heavy tables rolling like hoops, and invisible musicians had played familiar melodies on accordions. spirit han

eged hallucinations of his patients in a state mental hospital. van dusen began to seek out those from among the hundreds of chronic schizophrenics, alcoholics, and brain-damaged persons who could distinguish between their own thoughts and the products of their hallucinations. he would question these other supposed entities directly and instruct the patient to give a word-for-word account of what the voices answered or what was seen. in this manner, he could hold long dialogues with a patient s hallucinations and record both his questions and the entity s answers. on numerous occasions the psychologist found that he was engaged in dialogues with hallucinations that were above the patient s comprehension. he found this to be especially true when he contacted the higher order of hallucinatio

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

nces can be explained in terms of neural transmitters, neural networks, and brain chemistry. perhaps the feeling of transcendence that mystics describe could be the result of decreased activity in the brain s parietal lobe, which helps regulate the sense of self and physical orientation. perhaps the human brain is wired for mystical experiences and the flash of wisdom that illuminated the buddha, the voices that mohammed and moses heard in the wilderness, and the dialogues that jesus had with the father were the result of brain chemistry and may someday be completely explained in scientific terms. perhaps the origin of these beliefs is to be found in psychology? humankind s fascination with the unknown quite likely began with the most basic of human emotions fear. early humans faced the co

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

ces can be explained in terms of neural transmitters, neural networks, and brain chemistry. perhaps the feeling of transcendence that mystics describe could be the result of decreased activity in the brain fs parietal lobe, which helps regulate the sense of self and physical orientation. perhaps the human brain is wired for mystical experiences and the flash of wisdom that illuminated the buddha, the voices that mohammed and moses heard in the wilderness, and the dialogues that jesus had with the father were the result of brain chemistry and may someday be completely explained in scientific terms. perhaps the origin of these beliefs is to be found in psychology? humankind fs fascination with the unknown quite likely began with the most basic of human emotions.fear. early humans faced the c

existed only in their minds and imaginations. in 1583 reginald scot (1538.1599) wrote the discovery of witchcraft, which serves as a kind of answer or rebuttal to sprenger fs and kramer fs ghammer for witches. h he said if witches were really as all-powerful and malignant as the inquisitors claimed, why had they not enslaved or exterminated the human race long ago? unfortunately for many decades, the voices of weyer and scot were those of only a few sane men, desperately crying out in the wilderness of the incredible sexual mania that provided the fuel for the witchcraft persecutions. the reign of terror conducted by the witchhunters in europe and great britain continued until the early part of the seventeenth century. m delving deeper lea, henry charles. the inquisition of the middle ages

THE GOD OF THE WITCHES

ould have seen that she was brought up as a christian, was acquaintedwith the fairies; and the sieur de bourlemont, one of the principal land-owners near domremy, was marriedto a fairy lady. it was while engaged in religious ceremonies at the fairy tree of bourlemont that joan firstsaw the personages whom she called her voices, and to whom she gave the names of christian saints. herdescription of the voices shows that they were certainly human beings and the records prove her wordsbeyond a doubt. it is as yet impossible to identify the two women, but there is a strong indication as to the st.michael, for at her trial joan stated that st. michael provided her with her first suit of armour, later, thehonour of having been the donor was claimed by robert de beaudricourt and jean de metz, both

THE MOTHMAN PROPHECIES

d beeps shot out of the tv set. her husband was completely flabbergasted. i have given the same crazy advice to other ufo sighters, always with similar results. sometimes after watching an object their telephones will suddenly ring. and there will be no one on the line. or their doorbells will ring by themselves. obviously these things are manifestations within the electro-magnetic (em) spectrum. the voices, however, seem to come from a more mysterious superspectrum. in hypnosis there is a simple technique called post-hypnotic suggestion. the hypnotist can tell his subject that fifteen minutes after he comes out of bis trance he will suddenly feel an impulse to climb up on a chair and crow like a rooster. when the subject is brought out of his trance he behaves normally for fifteen minutes

THE NECRONOMICON SIMON VERSION

r sign has not left its station behind me, and has grown larger, casting a shadow over these pages as i write. i have summoned my watcher, but it is troubled by some things and does not respond to me well, as though afflicted with some disease, and dazed. my books have lost light, and settle upon their shelves like animals fallen asleep, or dead. i am sickened by what voices i hear now, as though the voices of my family, left behind me so many years ago, that is impossible to conceive that they are about. did i not understand of their untimely, unnatural death? can the demons who wait without take on so viciously the human voices of my parents? my brother? my sister? avaunt thee! that this book were an amulet, a seal of protection! that my ink were the ink of gods and not of men! but i mus

THE PATH OF KABBALAH

sier to understand, so that the need for interpreters decreases. however, we still need a teacher. without a teacher it is impossible to understand anything, although the material itself is already processed sufficiently. if the creator turns to you, you feel it as that unique property called abraham. that inner voice that you feel addresses you is called the creator. the effort to understand it, the voices and indeed yourself, that is what the torah aspires for, nothing more. part seven: judaism part one: the beginning..error! bookmark not defined. chapter 1.1- the great illusion. the internal desire in the study of kabbalah..error! bookmark not defined. chapter 1.2 between creator and creature..error! bookmark not defined. chapter 1.3 the evolution of the soul..error! bookmark not define

THE HOLY BIBLE KING JAMES VERSION

was cast into prison) 23:20 pilate therefore, willing to release jesus, spake again to them. 23:21 but they cried, saying, crucify [him] crucify him. 23:22 and he said unto them the third time, why, what evil hath he done? i have found no cause of death in him: i will therefore chastise him, and let [him] go. 23:23 and they were instant with loud voices, requiring that he might be crucified. and the voices of them and of the chief priests prevailed. 23:24 and pilate gave sentence that it should be as they required. 23:25 and he released unto them him that for sedition and murder was cast into prison, whom they had desired; but he delivered jesus to their will. 23:26 and as they led him away, they laid hold upon one simon, a cyrenian, coming out of the country, and on him they laid the cro

john fulfilled his course, he said, whom think ye that i am? i am not [he] but, behold, there cometh one after me, whose shoes of [his] feet i am not worthy to loose. 13:26 men [and] brethren, children of the stock of abraham, and whosoever among you feareth god, to you is the word of this salvation sent. 13:27 for they that dwell at jerusalem, and their rulers, because they knew him not, nor yet the voices of the prophets which are read every sabbath day, they have fulfilled [them] in condemning [him] 13:28 and though they found no cause of death [in him] yet desired they pilate that he should be slain. 13:29 and when they had fulfilled all that was written of him, they took [him] down from the tree, and laid [him] in a sepulchre. 13:30 but god raised him from the dead: 13:31 and he was s

TYSON DONALD NEW MILLENNIUM MAGIC

agedy rather than a comedy. however, the barrier between the universes can be passed and is passed regu- larly by the simple changing of state from manifest to unmanifest, and back again from unmanifest to manifest. the all enters its creation and acts upon the world through its many emanations. its potencies cross the veil and are transformed into manifest things. these include the burning bush, the voices of joan of arc, and other manifestations more subtle. a human being merges into the all through death-by "crossing the veil"-at which point the need to understand distinctions, which is an aspect of the manifest, ceases. after death all individuals become god-not parts of god, for the all has no parts but is whole. any part of the unmanifest is all of the unmanifest. the all is indivisi

a devil on his left is based on this truth. unlike the guardian, the personal devil speaks in a voice that is loud and unceasing. it prefers to remain invisible so that the thoughts of its host will not dwell on its foul nature. humans can be divided into three groups based on their interaction with their personal angels and demons. the lowest order of humanity go through life guided entirely by the voices of their devils, without ever experiencing a single doubt or question about the futility of their little, ugly lives. these are the lowest of the low, who cannot even be compared to beasts without outraging nature. they are beyond change or help, knowing and caring to know nothing but material things. the middle class of mankind, which form the majority, are guided for the most part by

TYSON DONALD SOUL FLIGHT

g girl, joan heard voices telling her to be a good girl and to pray 54. kardec, mediums' book, 130-1. 55. brewer, dictionary of miracles, 75. 56. fodor, encyclopadia of psychic science, 100. chapter four: religious bilocation 49 regularly. when the wars against the invading armies of england began to go badly against the french, and the city of orleans was laid under siege by the earl of suffolk, the voices changed their message and told joan that she must go to king charles vii, who was as yet uncrowned, and have him place her at the head of an army, which she was to use to liberate orleans. at first, she was ignored, but when she accurately predicted a defeat of french forces, she was granted an audience with charles. she won his favor by relating the content of a private prayer he had r

aid of god."57 the king gave his consent, and joan rallied the army that liberated orleans, turning the tide of the war against the english. captured outside the city gates of compikgne by the french forces of the duke of burgundy, who was in alliance with the english against charles vii, she was sold to the english by the burgundians, interrogated by the inquisition, and put on trial for heresy. the voices in her head that had previously been accepted by the theologians as the voices of saints were now declared to be the voices of demons. she was accused of having consorted with fairies as a young girl, a common charge against witches. this contact with fairies supposedly took place at the site of a fairy tree, known as the charmed fairy tree of bourlemont, near joan's home village of dom

how the same behavior might be looked upon by the catholic church as either divine or devilish, depending on the circumstances of the moment. the theologians who examined her at poitiers came close to proclaiming joan a messenger of god. the burgundians and the english, good catholics all, conspired to have her burned as a witch by the inquisition. centuries later, she was elevated to sainthood. the voices in joan's head that helped the dauphin charles finally be anointed as king of france at reims were naturally viewed as holy by charles vii and his followers, since they worked to the advantage of charles, but the english and french opponents of charles took the opposite view. soul flight in the bible there are many examples of soul flight in the bible, but they are always presented as d

TYSON DONALD THE POWER OF THE WORD

f a trumpet than a voice of wind? the notes of a trumpet are indeed framed within the depths of the jaws of the musician who plays them, in this case, christ himself. the "burning flames" would seem to be the active powers that drive the vital breath through these articulating instruments, giving rise to words of power that command the wings of the winds. in a sense, the trumpets, which represent the voices of the elders and are all their power, create the wings from chaos by shaping them and giving them names. the wings only exist by virtue of the articulation of the ancient ones. similarly, the twentyfour elders, who are the notes of the trumpets, only exist by virtue of the invisible breath of god "you are become a building, such as is not, but in the mind of the all-powerful" here "bui

r the chamber of righteousness" these images celebrate the consummation of sexual union within the lawful marriage bond, and would seem to refer to the kabbalistic appendix a: the keys 193 union between microprosopus (christ) and the bride (kingdom. i am inclined to speculate that the bride of microprosopus is in this case the mysterious unseen mother of the spirit madimi. the trumpets, which are the voices of the twenty-four elders, announce this coming union. there is considerable dispute over the meaning of the words "make me a strong see-thing" since in the key these last words are divided, some have interpreted them "seer thing" or "seer of things" in other words, make me a strong seer of visions. it is more generally accepted that it signifies "seething" or boiling, but this sense do

WOLFSON ELLIOT ALEF MEM TAU KABBALISTIC MUSINGS ON TIME TRUTH AND DEATH

critical reader, edited by donn welton, 65 92. bloomington: indiana university press, 2003. dum zil, georges. temps et mythes. recherches philosophiques 5 (1935/36: 235 251. dunn, james d. g. christology in the making: a new testament inquiry into the origins of the doctrine of the incarnation. 2nd ed. grand rapids: eerdmans, 1996. d rr, walther. rhythm in music: a formal scaffolding of time. in the voices of time: a cooperative survey of man s view of time as expressed by the sciences and by the humanities, edited by julius t. fraser, 180 200. new york: george braziller, 1966. duval, raymond. dur e ou discontinuit de l appara tre: le choix ph nom nologique. in husserl-ausgabe und husserl-forschung, edited by samuel ijseeling, 81 106. dordrecht: kluwer academic publishers, 1990. elbaum, j

e jardine, and leon s. roudiez. new york: columbia university press, 1980. proust and the sense of time. translated and with an introduction by stephen bann. new york: columbia university press, 1993. time and sense: proust and the experience of literature. translated by ross guberman. new york: columbia university press, 1996. k mmel, friedrich. time as succession and the problem of duration. in the voices of time: a cooperative survey of man s view of time as expressed by the sciences and by 286 bibliography the humanities, edited by julius t. fraser, 31 55. new york: george braziller, 1966. lacapra, dominick. the temporality of rhetoric. in chronotypes: the construction of time, edited by john bender and david e. wellbery, 118 147. stanford: stanford university press, 1991. landsberg, p

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

bolically at the door of samech, which is the threshold of the 25th path. honourable frater hegemon, let the philosophus cross the threshold, showing that the door is open. the hegemon draws the philosophus through the pillars and returns to his seat. celebrant you will now circumambulate the temple once, proceeding on your path alone, slowly and reverently. follow the course of the sun; pause as the voices of the officers are raised in succession to salute you; and at the end of your progress approach the western side of the altar. the passage of the 25th path begins in this manner, and as the philosophus reaches the hiereus on the northern side: hiereus the shadow of the supernal hypostases is on you; you have dwelt beneath the wings of the shelcinah; you are israel, who has come out of

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